
Class ^Q^l. 
Book 'Jlli_ 



Gopyrightli'L 



copoaaui DEposm 



ORIGIN 

OF 

MENTAL SPECIES 

AN INVESTIGATION 

INTO THE ORIGIN, GROWTH, DEVELOPMENT 

AND VARIATION OF MENTAL SPECIES 

WITH ESPECIAL REFERENCE TO THEIR 

RELATION TO THE ABSOLUTE AND 

ITS ADAPTATION TO HUMAN 

USEFULNESS 



1919 

H. J. DERBYSHIRE 

FLINT, MICH. 






Copyright 1919 

H. J. Derbyshire 

Flint, Mich. 



i)CI.A5595<)2 



i 



What is the use of all your learning, unless 
you can tell me what I want to know? I am 
here blindly groping about, and constantly 
damaging myself by collision with three 
mighty powers, the power of the invisible 
God, the power of my fellow Man, and the 
power of brute Nature. Let your learning 
be turned to the study of these powers, that 
I may know how I am to comport myself 
with regard to them. 

Thomas H. Huxley. 



INDEX 

Page 
CHAPTER I 
Parturient Paragraphs 23 

CHAPTER II 

Declaration of Principles 29 

CHAPTER III 
Mind 39 

CHAPTER IV 
Metaphysical Apperception 47 

CHAPTER V 
Origin of Material Species 55 

CHAPTER VI 
Life 70 

CHAPTER VII 

The Ultimate Immaterial Element — Its Effect 

on Human Life and Thought 80 

CHAPTER VIII 
Induced Activities 97 

CHAPTER IX 
Difficulties of the Theory 108 

CHAPTER X 
Searching for Truth, 119 

CHAPTER XI 
Teleology 130 

5 



6 Origin of Mental Species 

CHAPTER XII 

Bible Science 138 

CHAPTER XIII 
The Missing Link 186 

CHAPTER XIV 
Applied Efforts 191 

CHAPTER XV 
Physiology 206 

CHAPTER XVI 
Psychology 224 

CHAPTER XVII 

The Influence of the Felt-out Mind on Human 

Life and Thought 247 

CHAPTER XVIII 

Inglorious Prophets 287 

CHAPTER XIX 
Revelation • • 310 

CHAPTER XX 

Variation of Species Under Domestication 335 

CHAPTER XXI 

Arrested Species 357 

Conclusion 368 



CONTENTS 

CHAPTER I 

Parturient Paragraphs 

Origin of species not the origin of mental powers — 
Darwin misunderstood — Symbolical determinism not suf- 
ficient — Life has been isolated — Impossible and unnecessary 
to prove anything — The origin of mental species not the 
origin of life — Matter not a factor in the development of 
mental species — The origin of mental species reveals the 
origin of man — Man is developed in mind — The develop- 
ment of body not the development of man — Psychology based 
on human concepts not sufficient — Failure of language based 
on bodily vision to express the objects of the vision of the 
mind — Desymbolized language necessary. 

CHAPTER II 

Declaration of Principles 

Knowledge of the invisible universe necessary — Invisible 
universe not invisible to the vision of the mind — Beauty and 
substance lost when contemplated through bodily vision — 
Substance of exact science seen through the vision of the 
mind — Substance seen through the vision of the mind known 
only in a fragmentary way — The immaterial universe the 
first principle in determining the origin of mental species — 
Science originates in the immaterial universe — Immaterial 
substance the only substance — Immaterial substance the life, 
intelligence and design of all things — The invisible universe 
constitutes and determines the species of plants— Origin of 
obvious species given sufficient consideration — First plant 
not grown from seed — Science begins where the obvious 
ceases — Substance not in matter — Substance beyond the 
discernment of the senses — Substance the cohesion of all 
things — Senseless consciousness a great power — Senseless 
consciousness comes through proper education — Desymbol- 
ization necessary to the development of senseless conscious- 



8 Origin of Mental Species 

ness — Satisfying the senses not knowledge — God seen 
through senseless consciousness. . 

CHAPTER III 

Mind 

Negative nature of the human mind — Different activities 
previously named mind, not Mind — Futility of teaching 
belief — Highest form of human concept some form of hu- 
man outline — Process of elimination necessary — Human 
mind substitutes one illusion for another — Human thought- 
out or relative mind — Human mind consists of classified 
sense impressions — Immaterial intelligence destroys images 
— The origin of natural species — Every stage of intelligence 
expressed through the physical — Mortal, felt-out, or relative 
mind — The felt-out mind evolved — The felt-out mind merely 
classified sensation — The evolved mind best studied in the 
vegetable world — Law of the seedless plant — Spirit, Im- 
material intelligence or absolute mind — Necessity of begin- 
ning with the obvious — Thought-out and felt-out minds not 
minds but attenuated states of matter — Spirit the substance 
of all things — Immaterial clothed in natural form — Evolu- 
tion of the invisible — Evolution of the invisible a multiplica- 
tion of expressions — Evolution of the invisible complete 
within itself — Origin of evolution — All achievements the 
result of fragmentary glimpses of Light — Origin of mental 
species — Phenomena reduced to a system — Apocalyptical 
language not sufficient — Cause of warfare of science and 
theology — Stupendous peace propaganda — Not masters of 
our own understanding — Elementary presentation of the 
economic determination of the Absolute. 

CHAPTER IV 

Metaphysical Apperception 

Insufficiency of intellectual culture — Learning should 
consist of knowledge of the invisible God, our fellow man 
and brute nature — Scientific apperception necessary to elim- 



Contents 9 

inate the symbol — All language merely symbolical — The 
thing symbolized constitutes the substance — The effect of 
language a melody of ideas — Effect produced by the ar- 
rangement of words — Desymbolized ideas the key to science 
— Nature the expression of a definite order — Nature not 
what it expresses — Science poetic — Imperfect medium 
through which we have derived science — Sciences separated 
by imperfection — Vanity a veil to inspiration and revelation 
— Scientists manifest the ideal of religious orders — No short 
cut to science — Effect of failure to find soul in the body — 
Error of teaching soul was in the body — Inspiration to re- 
search — Individual characteristics the expression of a 
mighty force — Common ground of religion, science and 
philosophy — Seers and scientists see the same light — Revela- 
tion must become education — Chemical analysis not science 
— Education should awaken the desire for knowledge of the 
invisible God, our fellowman and nature. 



CHAPTER V 

Origin of Material Species 

Limitations of mental vision — Weight and density of 
matter relative — Rock formations a remarkable history — 
Puny nature of human history — Fossil and human history 
both accidental — Investigation of the power that induces 
investigation, necessary — Danger of thought analysis — 
Death a deceiving influence — Process of the ages dissolves 
the conclusions of the past — Science a search for truth — 
What is the source of intelligence — Naming not explaining 
— Human mind wandering phenomena — Origin of species 
not the origin of the first species — Origin of the first species 
— Origin of plant life — Ideas the result of concentration — 
Adaptation of the unseen to the seen — Action of chemistry 
mental — Mind something higher than the activity of matter 
— Origin of nerves — Origin of the consciousness of flesh — 
Influence of the invisible on nature. 



10 Origin of Mental Species 

CHAPTER VI 
Life 
A knowledge of life necessary to prevent death — Obvious 
methods of nutrition deceiving — Activities of the obvious not 
life — Life self-sustaining — Cause not in manifestation — 
Causeless phenomena — Relative laws of phenomena re- 
garded as intelligence — The fourth dimension — Regenera- 
tion — Organized phenomena not life — Human brain and 
vibration — Immaterial mind vibrationless — Voiceless truth 
— Necessity of increasing our receptive capacity. 

CHAPTER VII 

The Ultimate Immaterial Element — Its Effect on 
Human Life and Thought 

Felt-out mind the activity of the mass called matter — 
Has no consciousness — Merely a system — Can be changed 
by a slow process of variation — Has no reasoning power — 
The thought-out mind conscious — Birth of comparative 
analysis — Feeling mind dominated by fear — More active 
in the thinking mind — Cowardice an attribute of the feeling 
mind — Courage evidence of the influence of the Ultimate 
Element — Origin of reforms and prophets — Birth of con- 
scious mental species — Tragedies of life due to the mesmeric 
influence of the feeling mind — Failure of science to explain 
prophetic vision — Evil effect of the human interpretation 
of the Ultimate Element — Human consciousness dethroned — 
Demand of the feeling mind yields to the Absolute — Ac- 
quired traits and unnatural appetites the first to yield — 
Restores the natural to its natural condition — Will correct 
a diseased mentality — Explains minds — Wandering phe- 
nomena not man — Knowledge derived from nature tends 
toward enlightenment — Explanation of phenomena made 
possible by the Ultimate Element — Highly developed con- 
sciousness the channel of realization of the Absolute — Per- 
version of the Absolute by the human mind — Warfare of 
nature overcome by the Ultimate Element — Laws of God 
expressed in action — Cause of religious persecution — 



Contents U 

Wonderful power in the reach of man — Sensation destroyed 
— Dangers of celibacy — Applied science and metaphysics — 
Melody of ideas — Disappearance of the symbol — Slight 
knowledge of the Ultimate Element helpful. 

CHAPTER VIII 
Induced Activities 

Analagous to induced electric currents — Sidereal activ- 
ities — Mysterious and intangible — Deceptive nature — 
Source of secondary sex traits — Debasing influence — 
Dangerous to teacher and student — Pictured in Jewish 
allegory — Origin of personal devil — Graphically described 
in the Book of Job — Responsible for psychic phenomena — 
Subject of innumerable volumes under the name of mesmer- 
ism — Of no use to mankind — Responsible for mistaken idea, 
of nature — Necessity for understanding — Responsible for 
misrepresentation and malice — The nemesis of religion — 
Perverting influence on civilization. 

CHAPTER IX 
Difficulties of the Theory 

Comprehensive questions — Limited view of writers — 
Receptive faculty undervalued — Inexplainable awakenings 
— Evolution not an intelligent force — Special and constant 
interventions of the miraculous^ — Makers of gods — Nature 
of Prophecy — Nature of God — Inspired and revealed 
science — Difficulty in realizing the Absolute — Elimination 
of the symbol necessary — Impossibility of obvious demon- 
stration — Failure of nature to explain nature — Spontaneous 
generation — Possibility of laboratory demonstration of life 
— Value of false conclusions — Impossibility of creating good 
— Power derived from intelligence — Fragmentary nature 
of works on mental causes — Discoveries often re-statements 
— Negative nature of the human mind — Impossibility of 
arguing a lie out of existence — Science of desymbolization — 
Indefinite nature of works on mind — Sub-conscious mind 
and inspiration — Regretable style of writing. 



12 Origin of Mental Species 

CHAPTER X 
Searching for Truth 
Impossibility of making an absolute statement in human 
words — Time, place and chance irrelevant — Senses and 
egotism — Limited meaning of human words — Causes of con- 
fusion — Influence of science on the religious world — 
Chronology and events — Natural science and the mutable — 
The immutable self -explained — The beginning God — Law 
of cohesion — Deceptive nature of the human mind — Nature 
of death — Cause of idea of immortality — Nature not an 
entity — Impossible to convince the human mind — The sub- 
stance of the whole matter — Mistaken ideas of the defenders 
of God — Huxley's key to science — Insufficiency of re- 
ligion — Lack of humility — Different strata of mind — The 
dilemma of the conscious identity — The quickening power — 
•Origin of confusion — Battles with the elements — The Ab- 
solute and the Fourth Dimension — The destiny of man a 
useful and natural life. 

CHAPTER XI 
Teleology 
Emerging from nature into the Absolute — Natural 
science a system rather than a science — Cause of descent — 
Ratio of change — Sense of location — Formative conscience — 
Origin of natural science — Dual consciousness — Origin of 
right and wrong — Retrograde periods — Progress and hate — 
Adam and intelligent man — Myster}^ of good and evil 
solved — Origin of diseased species — Too much importance 
attached to the thinking mind — Feeling mind and thought — 
Thinking mind and habit — Only one disease — Environment 
and the feeling mind — The human soul — Miracles explained 
— Conclusions. 

CHAPTER XII 

Bible Science 
Positive science and metaphysics — Metaphysics and the 
science of the Bible — What the science of the Bible teaches 
— The law of the prophets — The therapeutical value of the 



Contents 13 

science of the Bible — The science of the Bible, and evolu- 
tion — Man's relation to God — Religion, science and phil- 
osophy — The philosophy of Bible science — The ultimate 
spiritualization of all things. 

CHAPTER XIII 
The Missing Link 

Caution in preparation — Danger of outlining — Evi- 
dences of limitations — Ratio of increase of vision — Cause 
of growth — Arrested species — Lives of most persons habit — 
Prayer and education — Hegel and the philosophic species — 
Actual knowing necessary — God and evolution — Principle 
of orderly development — Limitless dimension — Key to the 
invisible universe. 

CHAPTER XIV 
Applied Efforts 

Ratio of the value of the body to the individual — Life 
not in the body — Reason for metaphysical tangents — Mind 
the only activity — Structure an obstruction — Psychoplas- 
mic activity — Applied science and applied efforts — Medicine 
and manipulation — Progress of manipulation extended to 
brain cells — The nervous system — Sidereal power — Mental 
gymnastics — Style of writing beneficial — Classified impres- 
sions mistaken for knowledge — Potentialization of words 
— Secret of education — Pain an experience only — Cause of 
pain in the felt-out mind — Sense of pain in the thought-out 
mind — Faith and substance — Origin of diseased species — 
Process of potentialization of words. 

CHAPTER XV 

Physiology 

The most useful application of science — ^What is life — 
What is death — What is matter — Necessity of humility — 
The felt-out mind complete in itself — Immaterial medium 



14 Origin of Mental Species 

and metaphysics — Food and sunlight not life — Precepts of 
Jesus of Nazareth — Source of power — Relation of the 
felt-out mind to the Absolute — Physiology mental — Deduc- 
tions made from phenomena variable — The remedy for 
functional disorders not in nature — Experiments in mental 
restoration — Necessity for scientific work — Evidences of 
purity — Physiological basis — Pain, passion and acquired 
traits — Study of disease distasteful — Organized chemical 
energy — Chemical action — Law of limitation — Chemical 
activity not life — Dawn of metaphysics — Light of the world 
— The intelligence of science — Source of being — Functions 
without organs — Obvious vs. idea — Cause of education and 
growth — Science and apocalyptical vision — Intelligence of 
nature vs. intelligence about nature — Atavistic tendencies 
— The periodic law. 

CHAPTER XVI 

Psychology 

Cause of genesis — Diseased and healthy mentalities — 
Depraved tendencies of the human mind — A knowledge of 
health necessary — Uncertain value of religious methods — 
Cause of immorality — Effect of studying health — Source of 
temptations — Effect of belief in an endowed conscience — 
Cruelty unconscious — Scale of perfection and the Holy 
Ghost — Conditions of health and happiness — Political econ- 
omy a religion — Progress and inglorious prophets — Indi- 
vidual and collective psychology — The world's greatest edu- 
cator — Strange state of the natural world — Period of choos- 
ing — Object lesson in happiness — Efforts to explain good 
and evil — The human mind and murder — SUBSTANCE — 
SPIRIT— ABSOLUTE— MIND— IMMATERIAL IN- 
TELLIGENCE — Expression of Spirit — Functions closely 
related to Spirit — Naming not explaining — Nothing to com- 
pare Spirit with — Cause of the endless quarrel about God — 
What is Spirit — Definitions that do not define — Sum and sub- 
stance of religious sense — Danger of believing — Substance 
and the Origin of Mental Species — What Being consists of 



Contents 15 

— Substance and evolution — Organ vs. function — Evolution 
and construction — Ideas derived from Principle — Machine 
invention and Spirit — Tangents with truth — Ideas expres- 
sions of activity and not images— THE FELT-OUT MIND 
— The felt-out mind chemical activity — The felt-out mind 
and function — Death purely functional — The felt-out mind 
habit without intelligence — Examples in nature — The felt- 
out mind and emotion — Origin of the religious mind — Cause 
of the imperfections of the religious mind — THE 
THOUGHT-OUT MIND— Origin of thought-out mind— 
The thought-out mind a collection of images — Experience 
and sensations — Human absolutism — Origin of personal 
God — Crucifixion and religious rites — INSPIRATION — 
Inspiration and the new birth — The unknowable — One cen- 
tral law — Belief and science — Origin of Democracy — The 
intercession of Spirit — Human institutions temporary — En- 
lightened selfishness— SPIRIT CONSCIOUSNESS or 
CONSCIOUSNESS OF SPIRIT— THE CHRIST— Con- 
sciousness of substance — Substance and its effect on man- 
kind — Period of seers and prophets — Awe not an indica- 
tion of holiness — Monasticism and celibacy — Strange con- 
sequence — Warfare of science and religion — Apocalyptical 
visions — Unexpected effect of the highest Good — The cycle 
and religion — Unconscious utilization of spirit vs. conscious 
utilization of spirit — The destiny of materiality. 

CHAPTER XVII 

The Influence of the Felt-out Mind on Human Life 
AND Thought 

Two appetites and the established order of things — Com- 
parative sense — Economic upheavals — Trinity of human ef- 
forts—Primitive man — Origin of mental suffering — Icono- 
plasm and iconoclasm — Origin of laws and law interpreters 
— Parturition and religion — The felt-out mind and the 
martyrs — The influence of the felt-out mind on the human 
idea of heaven and hell — The body deposited by mental ac- 
tivity — The body and ascending activity — Solving the riddle 



16 Origin of 3Iental Species 

of existence — Battles with unseen power — Male and female 
minds — Expressions of the felt-out mind — Men and women 
born of external influence — Matter to the sense becomes 
mind — Substance the key to all things — Inglorious prophets 
— Different schools of thought and analysis — Failure to 
learn from history — Insufficiency of the thought-out mind — 
Influence of the felt-out mind on institutions — The thought- 
out mind very young — Potentized words — Mystical organi- 
zations not impeccable — The felt-out mind and habit — 
Exact science and matter — Darwin on the origin of mental 
powers — The Absolute element and Survival agency — In- 
telligence vs. instinct — Survival of the fittest — Mistaken 
ideas of God — Seeing through inspiration and revelation — 
Existence of the non-existent — Impartation without impov- 
erishing — Nebulosity and descent — Spirit the ultimate sol- 
vent — Object lesson in desymbolization — Art and artists — 
Ceaseless deception and the silent man — Negative resources 
of the human mind — Education and overcoming deception — 
Articulation and power — Object lesson in hibernating ani- 
mals — Naming God and explaining God — Substance and 
alchemy — Insufficiency of history — Power and knowledge — 
The relative and the absolute — Study of the human species 
distasteful — Pleasure derived from studying species evolv- 
ing in truth — Progress a law of truth — Knowledge of truth 
eliminates the offensive in evolution — Consciousness and 
the world — True significance and knowledge — First articu- 
lations colored by the felt-out mind — Evidence of the felt- 
out influence everywhere — Effect of hard and fixed processes 
of thinking — Nature of sleep — The processes of the mystics 
— The felt-out mind, religion and selfishness — The felt-out 
mind and militarism — The felt-out mind and education. 

CHAPTER XVIII 

Inglorious Prophets 

Insuflficiency of moral enthusiasm — Evolution and decay 
— The hope of mankind — Progress vs. ecclesiasticism — Po- 
tentized words and the Holy Ghost — Procession of the Holy 



Contents 17 

Ghost — Piety synonymous with cowardice — Inspiration and 
revelation — The first and second person of God — Symbol 
vs. substance — Substance derived from style of writing — 
Order of society vs. religion — Glorified and inglorious 
prophets — Resemblance of teachings — Fundamental princi- 
ple — Guiding star of democracy — Influence of environment 
— Evil not in man — Impersonal nature of evil — Moral ef- 
forts not destined to defeat — Object lesson in legislation — 
Studies in cross-section — -Sovereign remedy and education — 
Good automatic — Emasculation of the word "morals" — In- 
stitutional dishonesty — Origin of political economy and 
ethics — Revealed and evolved ethics — Legislative govern- 
ment disappointing — Cause of insufficiency of legislative 
government — Problems of industrialism — Skill a form of 
capital — Inspired ethics — Agricultural and industrial civil- 
ization — Law a channel for evil — Anomaly in industrial 
evolution — The leaven of all progress — Spiritual ecstacy 
and metaphysical trance — Only one way out — Condition 
of society under applied principle — Elimination of the hu- 
man element — Appalling state of human aff'airs — Cons- 
cience^ relative and absolute — Vivifying principle — Lesson 
from the drama of Job — Induced activities — Evils growing 
out of glorified institutions — Passing of schools of thought 
helpful — Principle and everlasting usefulness — Male and 
female minds — The new birth. 

CHAPTER XIX 

Revelation 

Nature of revelation — Failure of religious orders to es- 
tablish spiritual relation — Processes of the human mind a 
hindrance — Danger of devitalizing the senses — Necessity 
for humility — Process of realization of revelation — Princi- 
ple destroys all evil — Agencies unnecessary — Evil not nec- 
essary to the realization of good — Process of separating 
good from evil — Peculiarities of rarefied atmosphere — Scien- 
tific investigation of the mystical timely — Objects described 
by Bible characters explained — Peculiarities of the apoc- 



18 Origin of Mental Species 

alypse — Mysterious influence attending sacred writings and 
treasures — Power to heal disease the effect of revelation — 
Worshipful nature of the male and female minds — Sub- 
stance seen by men and women — Teachings of the revealed 
species alike — Desymbolized meaning of church — Spiritual 
ear not a faculty of physical sense — The value of revealed 
species — Influence of the felt-out mind on revelation — The 
only warfare — Modern evidence and demonstration of 
Apostolic thought — Present opportunities to investigate the 
revealed species and its eff'ect on life and thought — Influence 
of the Holy Ghost on the individual — Jesuitism and revela- 
tion — Influence of the felt-out mind on Jesuits — Moderns 
under tlie influence of revelation and deceit — Natural cun- 
"^ning potentized by revelation — Atavistic tendency of the 
human mind under revelation — Human beings revert to ani- 
mals—Failure of revelation to inspire defined intelligence — 
Miracle-working evil — Only hope of religion — Religious op- 
position to education revealed — Object lessons in potentized 
evil — Depravity of the human mind — Countervailing influ- 
ence on the human mind — Countervailing influence lacking 
in the institution — Soulless existence — Object lesson in the 
vivifying influence of an idea — Origin of the economic move- 
ment — The law of compensation never complete in this 
world — The ethical variety and moral reciprocity — Absolute 
laws derived^ not made — The supreme test of wisdom. 

CHAPTER XX 

Variation of Species Under Domestication 

The natural man and the Holy Ghost— The industrial 
world and the natural man — God and the primitive man — 
The natural man and phenomena — ^Miracle-working evil — 
The distinctive character of God — Object lessons in ethical 
insufliciency — The world neither natural nor divine — In- 
spiration must supply its own needs — Danger of animaliza- 
tion — Revelation properly adapted — Obj ect lesson in the in- 
fluence of phenomena on the felt-out, natural, and the in- 
spired minds — Eff'ect of contemplating the immaterial natu- 



Contents 19 

ral — Most desirable state of mind — Camouflage nature of 
language — Man makes his own world — Ecstatic contempla- 
tion vs. inspiring contemplation — The revealed species and 
human usefulness — Substance of the immaterial natural — 
Intelligence supplies its own needs — The world's desire — 
Nature of nature — Influence of the objects of the vision of 
the mind on nature — Nature of righteous judgment — The 
revealed species and ethics — Progress without the Bible — 
Substance derived from the inglorious prophets — Personal 
experiences with moderns under the influence of Revelation 
— Admonitions of Paul reveal like insufficiency — Insuffi- 
ciency of Revelation in the thought-out world — Processes of 
mental absorption and annihilation — Exact and natural 
sciences and Revelation — Segregation of species under do- 
mestication — Relation of species to methods of vision — Ef- 
fect of Revelation on the thought-out natural — The cohesion 
of civilization — Similarit}'- of ancient and modern methods — 
Object lessons from moderns under the influence of Revela- 
tion — Pacifism of the religious variety — Literary culture a 
deception — Precept and example necessary to progress — 
Spirit the only energy — Mistaken ideas of economy — Ne- 
cessity of developing faculties — The effect of developing 
faculties. 

CHAPTER XXI 

Arrested Species 

Luxury, Belief, and Revelation important factors in the 
arrestment of species — Limiting influence of the law of 
favored races — Eff'ect of luxury on races and species — Varia- 
tion in environment necessary to development — Eff'ect of 
the law of sufficiency on the growth of faculties — Importance 
of the faculty of adjustment — The eff'ect of slavery on races 
and species — Struggle for existence in nature not bitter — 
Intent and purpose not natural evolution — Evolution a 
peaceful process — Necessity of adaptation — Eff'ect of pa- 
ternalism, specialization, and protection — Cause of progress 
— Substance of conventional lies — Law of compensation in 



20 Origin of Mental Species 

human progress — Law of growth — Advance beyond belief 
necessary — Origin of belief — Difference between believing 
and knowing — Definitions of belief — Substance synonymous 
with power — Belief not an entity — Effect of belief — Belief 
in God not sufficient — Nature and substance of man — Ideas 
of right and wrong — Comparison of the oldest and youngest 
of sciences — Definition of Revelation — Effect of Revelation 
on the faculties — Mental species defined — Effect of the 
struggle for existence — Cause of arrested species — Natural 
reliance on God not sufficient in the inspired thought-out 
world — Failure of monks and mystics to solve the problems 
of civilization and decay — The problem of good and evil — 
Philosophical exploration made possible through the process 
of desymbolization — Effect of the study of spirit — Insuffi- 
ciency of scientific achievements without socialized conscience 
— Effect of exercising the faculties while under the influ- 
ence of Revelation — Possibilities of higher development — 
Natural science and Divine science. 



INTRODUCTION. 

The study of mental activities and their relation to 
God and nature has been, and is yet, an intellectual lux- 
ury. Occasionally a new teacher comes into the world 
and interests a limited group by restating in an enter- 
taining way what others have taught. 

The conclusionis in this book have not been thought 
out in ecstasy and idealism but they are the result of 
laboratory demonstration. Some of the experiments 
have been made more than a thousand times, many of 
them hundreds of times, and even where the experiments 
have not been so numerous the conclusions have been sus- 
tained by experience. 

Until this subject is reduced to some order and classi- 
fication, which can be incorporated into our daily activi- 
ties and academic life, it will never get further than spec- 
ulation and entertainment. Moreover, to accomplish 
this, the method of presenting the subject must, of ne- 
cessity, by its naturalness, appeal to our relation to 
nature, to our knowledge of the processes of evolving 
civilization and to our consciousness of a Supernal in- 
fluence. 

The pragmatic school that has been forced on the 
academic world by the evolving processes of utilitarian- 
ism will, like all of the others, fail of its purpose unless 
we avoid the tendency to merely discuss these processes 
as a school instead of studying and extending the pro- 
cesses themselves. 

The system of classifying the different expressions 
of mind as outlined in this work, will, as a result of its 
21 



22 Origin of Mental Species 

nature, eliminate its own imperfections. By making ob- 
vious to the vision of the mind the different phases of 
mind, as well as their relation to the element to which 
they are necessary, an objective study of the mind be- 
comes possible. 

The classification : Felt-out — Thought-out — In 
spired, and Revealed Minds, by its very naturalness, 
appeals readily to the obvious distinctions with which 
all are, to some extent, familiar. The blending of the 
different strata of useful activities that ultimate in Mind 
is susceptible of further distinctions, classifications and 
extensions as we connect their development with the ne- 
cessity of their existence. The thought-out natural or 
male or female mind is distinguishable from the thought- 
out useful or civilized mind, and the thought-out useful 
or civilized mind is again distinguishable from the 
thought-out inspired mind when the thought-out inspired 
mind blends with the revealed Mind. 



ORIGIN OF 
MENTAL SPECIES 



CHAPTER I 

Parturient Paragraphs 

Many years ago in reading Darwin's ''Origin of 
Species" I was wonderfully impressed by these words : 
^'^I may here premise, that I have nothing to do with the 
origin of mental powers any more than I have with that 
of life itself."^ They have often recurred to me since, 
and as they completely exonerate Darwin from the mis- 
representations that have so long perverted the teach- 
ings of this remarkable man, I have ever since used them 
to defend him. 

Nothing has been discovered since to change the fun- 
damental contention of his theory. In fact, it is no 
longer a theory but a fixed fact with regard to the trans- 
formation of the obvious. So far as the origin of life 
is concerned, little has been determined by the school 
that he established. However, the systems of modifica- 
tion and variation for which he contended are now a 
part of our agricultural and industrial activities. 

So far as symbolical determinism is concerned, life 
seems to be as far away as ever. To determine what 
life is, I have learned that we must resort to an entirely 
different method than has been heretofore used. Life 
has been isolated and the purpose of this work is to ex- 

^ Origin of Species — Darwin ( Page 346 ) , Vol. I. 
23 



24 Origin of Mental Species 

plain how it may be done. It has beeil said, and there 
is much truth in the saying, "It is both impossible and 
unnecessary to prove anything." This is especially true 
in determining the origin of mental powers. Likewise 
does this apply to the origin of life, which, in the last 
analysis, is unthinkable. However, by the origin of life, 
we do not mean the origin of life itself, but rather its 
origin in the forms in which we see it manifested. 

While the origin of material species is a felt-out evo- 
lution, the origin of mental species is a thought-out ex- 
pression. It is with the latter we have to deal in this 
work. While in this search we will eliminate matter en- 
tirely, it will be necessary to refer often to the felt-out 
mind. Only by eliminating matter from the premises 
and conclusions in the study of man can we determine 
his origin. Material man appears and disappears, and 
we know no more when he has disappeared than when 
he appeared. Matter changes its form but never al- 
ters its value. We have named some of its processes 
growth, and some of them decay, but a study of nature 
reveals one to be a- growth as much as the other. 

The determination of the origin of mental powers will 
reveal the origin of man. Matter in its multifarious 
forms manifests life expressing itself, from the minutest 
microscopical activity to the most powerful animal or 
the most intelligent man. We call this "man" because 
it is the highest expression of the activity that enlightens 
mankind. Man and life are synonymous, and when we 
have determined the substance of the one we shall have 
determined the nature of the other. 

Looking back we see man commanding respect just 
in proportion to his mental growth. Retracing the 



Parturient Paragraphs 25 

steps that man has taken we see how he has developed. 
Not long since, a showman, exhibiting in one of the 
western United States of America became angry with 
one of his exhibits and struck it a blow that ended its 
life. It was an animal type that manifests human traits 
to the extent that it becomes a curiosity. The question 
was raised: Did he kill a man or a beast .^^ Man has 
made a legal code for himself in which he places him- 
self above the animal. If an animal is killed, the owner 
must be reimbursed in money, or its equivalent. If a man 
is killed, a life must be forfeited to the state. Uncon- 
sciously mankind has recognized the origin of mental 
species in this law. Reasoning from this viewpoint, man- 
kind becomes man when he is able to defend himself by 
mental argument. The enslaved races were regarded 
as animals, and often treated as such. When given their 
freedom they were regarded in the same way, and only 
commanded respect as they became able to defend them- 
selves through their developed mental powers. 

The question is : What raised mankind from the slug- 
gishness of animalism to the keen alertness and broad 
comprehension of enlightened mam? This reasoning 
leads to the conclusion that man is born in mind, develops 
in mind and lives in mind. This is the contention of the 
theory of the origin of mental species. Moreover, we 
learn that the process and development of the body, or 
matter, have nothing to do with man, but on the other 
hand, the growth of man affects the development of the 
body. This process and development will cause us to 
consider many features of evolution, learn the nature 
of their activities and determine something of the power 
that impels them. 



26 Origin of Mental Species 

In tracing the origin of mental activity we will be 
compelled to give some time and thought to the process 
and development necessary to the birth of mental spe- 
cies. Besides, we must account for the different degrees 
of intelligence, why they were arrested and the effect 
on the forms that have been retarded in this way. More- 
over, we must account for the phenomena seen in the 
tendency of the animal to stand erect in proportion as 
his mental powers increase. The missing links in the 
process of the ages must be accounted for and their ul- 
timate development must be anticipated. However, this 
must not be theoretical, conjectural, or speculative. It 
must be done by extending the principle that develops 
mental powers throughout all obvious activities. 

At the present time when the whole world is devas- 
tated by war, the sufficiency of our institutions is ques- 
tioned. Even religious people, both lay and profession- 
al, are humbled. People are asking in all sincerity 
wherein we are deficient. The study of nature has un- 
covered much that is useful in the domain of material ac- 
tivities. Even our marvelous knowledge of chemistry is 
put to the most monstrous abuses. The question nat- 
urally arises : Why do we do this ? Not until more at- 
tention is given to the development of mental species will 
this question be answered.^ Moreover, psychological 

^In the Study of the evolution of animal life too much atten- 
tion has been given to the investigation of anatomy. Tlie origin, 
growth and variation of functions reveal no missing links in the 
processes of mental evolution. Moreover, limiting ourselves to 
obvious anatomy and the microscope has restricted our field of 
observations and caused us to run off to speculative psychology. 
Had we extended these investigations along biological lines we 
would have found that much of what. is now classed under the head 
of psychology is purely physiological and susceptible of exact 
determination, and much of what has been classed under psychology 
is merely evanescent phenomena and of no real value whatever. 



Parturient Paragraphs 27 

investigations that begin with human concept and 
likewise end there, only set up false schools of reason- 
ing to war with each other. Only by going to the 
bottom, or, correctly speaking, by going beyond eva- 
nescent attenuations of matter which have been hereto- 
fore regarded as mind, and learning something of the 
origin of mental powers, will we ever be able to learn 
their process of development. We must learn where the 
destructive is born and why it wars with the construc- 
tive; by what process it originated, and learn how to 
overcome it in an intelligent way. Moreover, we must 
learn the nature and substance of the constructive or 
good. Since the human concept of good varies with 
people and conditions, we must find a principle by which 
this can be done whereby good may take precedence 
over evil in this life. There must be an Absolute good 
and when we have determined this, we will have a scien- 
tific base on which to build. 

We have been taught to love our enemies, and there 
are millions of men at war today who have not the slight- 
est enmity for one another. The sociologist says it is 
loving our enemies that is the cause of all of the trouble. 
In fact, anomalous as it may seem, these men who are 
killing one another have at times of truce or interposi- 
tion of human expediency, manifested great love for each 
other. Viewed in a speculative manner, the exploration 
of the field of mental powers promises interesting work as 
well as large rewards. 

Unfortunately, and this is a word we will be com- 
pelled to repeat often, life cannot be outlined with our 
language as the words are defined today. There is, how- 
ever, a language that will enable the student to see what 



28 Origin of Mental Species 

is meant by life. This language can be acquired by 
giving each word an immaterial significance as well as 
a material meaning. The symbol must give way to the 
immaterial ideal symbolized. This effort will be one of 
the purposes of our work, and its most difficult feature. 
To do so, we will be compelled to view life from many 
angles. These symbols, material images, human con- 
cepts and similitudes must serve, by comparison, to sug- 
gest the existence of the fundamental idea. This fun- 
damental idea, when understood, dissolves the symbol 
and thereby man sees the real substance of life, which 
is unaffected by the transformation of the obvious. An 
invisible substance which has no positive, no negative and 
no neutral, is the principle and design of the obvious, and 
a consciousness of this fact dissolves the obvious. Such 
a consciousness is possible to us here and now. To de- 
velop the consciousness necessary to this realization, is a 
part of the determination of the Origin of Mental 
Species. 



CHAPTER II 

Declaration of Principles 

I may here premise that in determining the origin of 
mental species we must deal with and consider of first 
importance what is known as the Invisible Universe. We 
may use the language of the Bible and name the Invisible 
Universe spirit ; we may use the language of an eminent 
biologist and name the Invisible Universe substance; we 
may use the language of a great naturalist and name the 
Invisible Universe essence ; we may use the language of 
an engineer and name the Invisible Universe principle ; 
we may leave the Invisible Universe nameless or we may 
name it, the fact remains that it is to a knowledge of the 
Invisible Universe we owe all our progress. The realiz- 
ation of the Invisible Universe has been fragmentary, 
and as a result of this, we have been kept in a state of 
speculation. Whenever we have realized an idea we have 
rushed off to make a material image of the idea. Two 
things have prompted this action. One was a desire to 
make money, the other pride in having discovered some- 
thing. 

Instead of viewing our achievements through their 
expressions in matter, let us spend some time in con- 
templating our discoveries in their primal form and 
primitive substance. It is astonishing how much beauty 
is lost when we contemplate ideas in the dissolving ele- 
ments. The exact sciences live on throughout genera- 
tions untouched and untarnished by the process of the 
ages. We use the substance of these imperishable things 
29 



30 Origin of Mental Species 

as the supreme court of life's activities with little thought 
of its nature, its constituent elements or its possible sa- 
credness.^ 

Until we have determined the nature of this inde- 
structible substance, we will continue to be speculators, 
unintelligent prospectors and Cyclopean gropers in our 
scientific research. However, in this we are not at- 
tempting something new^ ; neither are we plunging into 
an unknown world. What astonishes us most as we 
continue our investigations is how much is known of this 
world of principle and design in a fragmentary way. 
It is lack of appreciation, along with human exultation 
that has forbidden our following this lead of ideas to the 
mother lode. Like profligate miners we have squandered 
our new-found wealth and awakened from our intoxica- 
tion to go prospecting again. 

The first principle in determining the origin of men- 
tal species is the existence of the immaterial universe. 
A few illustrations may not be out of place here. If we 
get the idea of a number we immediately counterfeit it 
materially, and call it a figure. The number is an idea 
in principle and the figure is an outline. We discover 
a principle in mechanics and w^e make an image of it. 
Every invention is but the application of some idea, and 
every enduring idea is but a ray of understanding that 
has come from this universe of principle. It contains 
the intelligence that constitutes and determines the spe- 
cies in the process of evolution, just as the idea that we 
conceive, or rather receive, constitutes and determines 
the machine we construct. 

^ "Who can explain what is the essence of the attraction of 
gravity." Origin of S})ecies — Darwin (Page 304. Vol, II). 



Declaration of Principles 31 

It is in this immaterial universe that everything 
scientific originates. It is the source from which we de- 
rived everything that we have had in the past, that we 
possess now, and will have in the future. The prin- 
cipal channel through which this has come to us has 
been experience ; sometimes intelligently directed experi- 
ment and sometimes prayer. If, instead of blind grop- 
ing, we should stop a few moments and contemplate this 
source that gives us power over the elemental reactions 
that beset us here, we will find ourselves in a world very 
much unlike the one in which we have previously lived. 
We will learn where we got our power over matter as 
well as how to get more. We will then understand the 
Fourth Dimension and its operative principle as well 
as learning what life is. This will explain the phenomena 
of nature and the legerdemain of the fakir. Man will 
experiment intelligently, he will build scientifically, and 
at the same time, he will have power to repair the waste 
in his own body and mind, a w^aste that has taken many 
a genius out of the world just when he was ready to do 
some marvelous work. 

This immaterial substance and intelligence which 
constitutes the life, substance and design of all things 
is life. This life is the activity of all that is obvious, 
though not so in a material sense. The action of bodies 
is derived from this, but the activity manifest to the 
senses is but a potential resistance to this. When the 
activity of a body ceases, we call it death. However, 
it is the potential that has ceased to operate, and not the 
power that potentized it. It is the power that manifests 
itself through chemical action and reaction but is not 
the chemical action itself. It is the fundamental cause 



32 Origin of Mental Sj^ecies 

of all action but as we see action mostly through the 
senses, we. do not see the primal cause of action, but 
rather the effect. 

It is with primal principle that we must get ac- 
quainted. We can only do this by turning our gaze 
away from the material outline and holding in thought 
the immaterial idea of every form ; the immaterial prin- 
ciple of ever}^ action as well as the immaterial substance 
of every object. We must hold in mind always the 
plant before it grows, the animal before it exists, as well 
as man before he assumed material or bodily form. By 
this process we dematerialize everything. We contem- 
plate everything as an idea in mind — ^the principle of 
its construction before it was made obvious to the senses. 
We hereby open up a channel of thought not specula- 
tive. We then behold all things existing and acting in 
principle wholly apart from the evanescent phenomena 
that heretofore held our attention. 

The Invisible Universe 

The principle that constitutes or determines the spe- 
cies of plants and animals must be something wholly in- 
dependent of the plant or animal itself. The plant has 
no consciousness of this fact, for if it did, the conscious- 
ness would die with the plant, yet the plant grows year 
after year with scarcely any modification. Some es- 
tablished species have not changed visibly in history, 
and geological discoveries have revealed instances of the 
existence of species for a long period. 

The origin of the obvious species has been given 
sufficient consideration until we have more knowledge of 
the principle which makes them possible obviously. 



Declaration of Principles 33 

Everything obvious must have an unseen guiding power 
that impels its growth. However, to avoid the pitfalls 
of illusion we must bear in mind that this principle is 
never in the animal or plant; neither is the animal or 
plant conscious of it. 

Plants and animals assume the same forms year after 
year and generation after generation. If the system 
or bodily process is a habit, where does that habit exist 
after dissolution? Is the embryo intelligent, and if so 
where is the intelligence? It is not in the seed, for the 
first plant does not grow from a seed. These questions 
are necessary and pertinent to the determining of the 
origin of mental species. Furthermore, only by 
getting rid of many previous concepts of the obvious, 
can we get a glimpse of the substance that makes pos- 
sible the existence of the obvious. 

What has been often laid aside by naturalists and 
philosophers as impossible of knowing has gradually 
grown into a school known as the unknowable. The con- 
clusions thus reached have had the effect of limitation 
on those who have not known of their existence in an 
intelligent way. It is this class of people who present 
a solid front to any attempt to go beyond this point of 
limitation. Equally obstructive has been that class of 
people who settle everything by saying, "God made it." 
This mental state is, figuratively speaking, the trench 
deadlock of enlightenment and progress. The student 
is always a student, but the people who only reflect the 
conclusions reached by students never advance. It is 
this unconscious limitation that must be broken down if 
we would advance. The study of the evolution of the 



34 Origin of Mental Species 

obvious has done wonders for man, and even in this 
man has gone far beyond what is known as the obvious. 
The Nebular Hypothesis has carried man far beyond 
the visual. Cosmical and Stellar Geology has de- 
stro3^ed in a material sense the obvious. Through both 
we have reasoned matter out of existence. There we 
have stopped. Professor Winchell in his intensely hu- 
man language says : "In a universe organized through 
processes of evolution, what is the origin of a thing un- 
evolved.'^ In a world of effects and causes, what is the 
cause of a thing which had no antecedent.'^ Our thought 
here trembles on the primal verge of being. Beyond is 
the abyss of nothingness ; here are the seeds of a uni- 
verse. These are not grown in the nursery of a natural 
world."^ 

When scientific research has eliminated matter, are 
we to stop.'' Right here we must take up Professor Win- 
chell's nothingness and see if this conclusion, instead 
of being scientific, is not merely the limit of human rea- 
soning where Science in its correct sense begins. In the 
conclusion of his "Riddle of the Universe" Professor 
Haeckel says : "The number of world riddles has been 
continuall}^ diminishing in the course of the nineteenth 
century through the aforesaid progress of a true knowl- 
edge of nature. Only one comprehensive riddle of the 
universe now remains — the problem of substance. What 
is the real character of this mighty world-wonder that 
the realistic scientist calls Nature or the Universe, the 
idealist philosopher calls Substance or the Cosmos, the 
pious believer calls Creator or God?"- 

^ World-Life or Comparative Geolosrv' — Winchell (Paore 548). 
= The Riddle of the Umverse^Ernest Haeckel (Page 380). 



Declaration of Principles 35 

Right here I want to affirm that this substance is 
not in matter or the obvious and we can never deter- 
mine the origin of mental species while we look for this 
substance in matter or the obvious. The substance 
which determines the life, intelligence and activity of all 
is beyond range of the senses. This is why such men 
as we have just quoted have stopped where they did. 
Here is where we must begin. We must learn the na- 
ture of this substance and become scientists in truth. 
The real substance, which is the cohesion of all things, 
is not visible to the senses and it cannot be understood 
by the human mind. The latter statement deserves an 
explanation too lengthy to be made here, but it is 
sufficient to say that the human mind is but a high 
attenuation of matter which receives only sense im- 
pressions. Therefore, we must investigate briefly the 
problem of senseless consciousness. 

Senseless Consciousness 
To develop senseless consciousness we must realize 
that the brain is sensible only of vibration. The natural 
and scientific world labored long and earnestly to get 
an intelligent understanding of vibration. Its seeming 
universality has led many to believe it to be life. How- 
ever, the utter failure to reduce it to a system has 
caused one after another to abandon it. The writer 
followed faithfully in the footsteps of those who were 
endeavoring to find the origin of life and solve the riddle 
of the universe. Faithful to the principles of science, 
he avoided being led into the different schools or cults 
which pretended to teach one person to influence another 
through developed mental powers. He knew these things 



36 Origin of Mental Species 

led invariably to one of two things : either mysticism 
or charlatanism. While he never doubted they caught 
rays of some super-sense power, he refused to accept 
them until they were founded on some scientific prin- 
ciple and were free from mysticism. At a period in 
his life when by long and terrible illness he was for a 
long time removed from the activities of the world, he 
learned the existence of the senseless consciousness. Af- 
ter learning to avail himself of this senseless con- 
sciousness, he found it was a power of unlimited pos- 
sibilities. It was a most trying situation. If he deserted 
his mystical friends and remained faithful to science, 
he would be separated from the former and antagonized 
by the latter. However, science has no choice and he 
remained faithful to the people who, though often mis- 
taken, have been always the available light of the world. 
The senseless consciousness comes to us through 
proper education just as mathematics comes through 
education. The process of developing it consists of 
desymbolizing everything. The human mind thinks al- 
ways in symbols, while the immaterial or senseless mind 
thinks free from the symbol or outline. The reason this 
consciousness has not been developed to a greater ex- 
tent by scientific men is that they have held in conscious- 
ness the material outline, whereas had they held in con- 
sciousness the idea apart from the symbol they would 
have been rewarded with this consciousness which is 
truth. If more of our books desymbolized everything 
and persistently pointed to the immaterial principle of 
the object instead of the object itself, the mere reading 
of these books would develop this consciousness un- 
consciously. 



Declaration of Principles 37 

All of our achievements have been the result of a 
knowledge of this universe of principle in a fragmen- 
tary way, but all of the logical arguments of the ages 
have never developed it. There is only one way in which 
reason will do this, and that is for the speaker or writer 
thoroughly to understand the world of principle and 
persistently declare its existence and explain its nature. 
The explanation will take the form of explaining the 
immaterial form and substance of every idea advanced. 
To illustrate, we may take the word "power" and trace 
it back through all of the various manifestations of 
power until it is entirely lost to the senses, but we have 
not traced it to its origin. The problem still remains — 
what is power.? Here we either abandon the search, run 
to mysticism or pantheism or get lost in hopeless spec- 
ulation. If, however, instead of this we would take 
every instance of this kind when we have reached this 
point and, instead of abandoning it, realize that the 
principle of the power still exists and that principle 
is not material, we would continue our search and there- 
by develop this consciousness as certainly as the senses 
see matter. 

However intelligently we know a thing, or however 
sincerely we believe it, such knowledge as belief avails 
us nothing until we see it with the senseless conscious- 
ness. The habit of thinking we know a thing because 
we have satisfied the senses with the belief of its existence 
has blinded mankind to the real knowing. In fact, we 
might here explain that the former is believing and 
that the latter is understanding. When this conscious- 
ness has been clearly understood and scientifically ex- 
plained, mysticism and materialism will both vanish in 



38 Origin of Mental Species 

tlie liglit of this scientific understanding of the principle 
of which the obvious is but the symbol. To make an 
illustration that comes home to all, we will take up 
briefly the idea of God. The symbolical idea of God, 
with its attendant symbolical Heaven and Hell, has 
satisfied a large part of the people, but there have been 
those who were unable to accept something that they 
knew did not exist. No scientific mind can accept them, 
and, as a result, men have become agnostics. Some 
have tried to find God in nature and have become pan- 
theists or poetic dreamers. The truth of the matter 
is, every man creates his own god in his own imagination 
and likens him to his highest concept of man. Thus man 
creates a god and worships or abuses that god according 
to his worshipful or profane sense. Did he know how to 
develop this senseless consciousness, he could see the God 
of the Universe, of immaterial principle and ideas, and 
as a result would naturally conform to or, in plainer 
statement, proceed to make himself like this God. 

Briefly, man develops this senseless consciousness 
through holding persistently to the idea in principle, 
and as this desymbolizes everything that presents itself 
to him, he eventually finds himself possessed of a con- 
sciousness that dematerializes matter not only conscious- 
ly but visually. 



CHAPTER III 
Mind 

In the process of determining the origin of mental 
species, the last thing we see is something that has un- 
consciously given us the courage to deny the reality of 
much that has been taught us, and, moreover, to con- 
tinue an investigation which our senses tell us is futile. 
So, in beginning the study of the origin of mental spe- 
cies, the negative nature of the human mind^ will per- 
sistently manifest itself. But science is synonymous 
with courage and we prove our right to use the name 
by our courage. The denials of those around us, along 
with preconceived ideas imbibed from study, are difficult 
to overcome. They are, however, but feeble attempts 
of the negative attributes of matter compared with the 
denials in our own conscience. 

In dealing with the question of Mind, we must give 
names to the different activities previously named mind, 
and explain what we mean by the words Mind and 
minds. Moreover, in explaining ourselves we will be 
compelled to bear in mind, and likewise ask the student 
to keep in mind, the thought that many of the names 
and terms we will be compelled to use have been de- 
fined in his own mind very differently from the meaning 
we wish to convey. We shall, however, avoid these as 

^The term (human mind) has reference to the human con- 
sciousness compounded out of the sensations of the felt-out and 
thought-out minds, relatively influenced by the inspired and 
revealed minds, and which constitutes the sum of our earthly 
intelligence. 

39 



40 Origin of Mental Sj)ccies 

much as possible, and ask the reader to be mindful of 
the fact that the definition is not in the lexicon but in 
his own consciousness. 

Experience has taught the futility of teaching any 
one to believe anything, or even believing something 
ourselves, when one has already a fixed belief on the 
subject. While we may believe we are open to con- 
viction, there are images in our consciousness that for- 
bid the forming of a new concept. When we attempt 
to conceive something that cannot be conceived, in the 
accepted meaning of the word, it becomes a more diffi- 
cult task. The highest form of human concept means 
some form of human outline, whereas, when we have 
reached the final sense of things there is no outline. 
This is only reached by a process of elimination, and 
since the human mind substitutes one illusion for an- 
other we will be compelled in this work to find and avail 
ourselves of the power that destroys illusions. 

Human Thought-out or Relative Mind 

The human thought-out mind consists of the classi- 
fied sense impressions. These impressions are what are 
made on the sensitized plate of the camera. The primi- 
tive man has little more than these impressions and he 
wanders in this mirror-maze endeavoring to account 
for objects that are ever recurring to him in some 
strange manner. The most lasting ones are those that 
have caused him either fear or suffering. As a result 
he is constantly harassed by mental imagery that is 
productive of fear. It is a state without activity, with- 
out entity or intelligence, and the gleam of intelligence 
tliat enables him in this crude state to compare and in- 



Mind 41 

terrogate is a gleam of light from the immaterial in- 
telligence, which will gradually destroy the images, ex- 
plain phenomena and produce an enlightened man. 
Such is the dawn of sentient consciousness, where the 
thought-out mind begins to develop by explaining the 
sensations and pictures of the felt-out mind. Here is 
the origin of conscious mental species. At this period 
life is little more than a moving picture film and excites 
nothing except wonder with its correlative fear. But, 
since wonder is interrogative we realize that the desire 
for the explanation of phenomena is the beginning of 
intelligence. At this period man is but a feeble ex- 
pression of intelligence. While it seems a long stretch 
of imagination backward to this time, we are relieved 
of this necessity by the available material at hand. 
There is today in the world every phase of man, from 
the first dawn of sentient consciousness to the highest 
intelligence the world has ever known. Therefore our 
work does not need to be speculative or imaginative. 
We have the material before us and we have only to 
make the comparison. Viewing man physically we find 
perfect specimens expressing every stage of intelligence ; 
not only from savagery to civilization, but there are civ- 
ilized men whose bodies are exactly alike who* mentally 
express every stage that man has passed through from 
Jesus of Nazareth to the hypothetical incarnation of 
evil personified as the Devil. 

MoRTAi. Felt-out or Relative Mind 

The evolved, felt-out, or relative mind which consti- 
tutes the activity of all bodies classified under the terms 
material, mineral, vegetable and animal, is the sens a- 



42 Origin of Mental Species 

tion in matter which has been classified and explained 
in various ways, from chemistry in the mineral king- 
dom to the circulation of the blood, conception, foetal 
development and parturition in the animal. This evolved 
mind is best studied in the vegetable world. In the ani- 
mal world, where it preponderates, the student becomes 
confused with the thought-out mind. In man, where the 
felt-out mind begins to yield to the thought-out, it is 
still more difficult to follow. 

Plant life manifests an intelligence that has ever 
been the marvel of studious men and women. Yet it has 
no thinking faculty. Under the same conditions it al- 
ways does the same thing. It is, however, subject to 
remarkable development or extinction under climatic 
conditions. Moreover, when undergoing these changes — 
the effect of soil and atmospheric conditions — it mani- 
fests remarkable strategy, courage and fortitude. So 
remarkable is this unthinking intelligence' that the pro- 
pagation of the species is attended by less pain and 
complexity than when under the influence of the re- 
action of the thought-out mind. Vegetable and animal 
species come into existence without seed or cultivation, 
sometimes existing for long geological periods to dis- 
appear eventually. These species did not originate from 
seed, and if they so originated it would be unthinkable 
that the principle of this delicate construction and color 
could be in the seed. We must find the law that enables 
the plant to grow in the seedless earth ; learn why such 
a process takes place and what is the intelligence of 
the process. Such explanations as climate and soil with 
their attendants — light, heat and air — only explain the 
transformation of the obvious. This is the work of the 



Mind 43 

naturalist with which we have nothing to do further 
than we have explained would be necessary to illustrate 
our problems. 

It is with the origin of species that we have to deal. 
What we wish to determine is where and how these spe- 
cies originate ; how they came into existence on a planet 
that was once igneous rock. They must have existed in 
some state when there was no world, and if they did, 
what was their substance; how does this state affect the 
obvious which we have called nature .^^ This is the point 
to which the analysis of the felt-out mind leads us. 

Spirit — Immaterial Intelligence — or 
Absolute Mind 

The last brief in our declaration of principles must 
consist of a declaration of the existence of Principle or 
Absolute Mind. Since the human must begin with the 
obvious and work back to the cause, it has been the pro- 
cess of this brief outline of the work necessary to deter- 
mine the origin of mental species. We must here postu- 
late what we wish to make obvious. The two forms of 
mind that we have described are not mind in its correct 
sense, but attenuated states of matter which have be- 
come so mobile and are subject to such rapid changes 
in form and color that we have heretofore regarded 
them as mind. We will now briefly consider what con- 
stitutes Mind in its correct sense. 

There is a universe of Principle, Immaterial-Intelli- 
gence, or Spirit that is the ever-living, undying and un- 
alterable substance that is the life, the principle (ac- 
tivity, not outline) of everything. This Universe — 
Substance — exists whether there are worlds, constella- 



44 Origin of Mental Species 

tions or suns. In the universe all things are produced 
by the creative mind. What this Mind creates is the 
only creation. Such creations are as enduring as the 
Creator. In Principle is developed, co-ordinated and 
harmonized all that is real, tangible and indestructible. 
Everything that ever has been, is now, or ever will be 
exists there. All knowledge, wisdom, all of the prin- 
ciples of all of the arts known and unknown exist there. 
This Intelligence is never seen by the human eye, it is 
never understood by the human mind and man catches 
glimpses of it only when the human mind becomes at- 
tenuated or purified. At such periods men have caught 
glimpses of something that they have outlined in a ma- 
terial way and given a name. These accumulated 
glimpses of light, wisdom and principle constitute the 
substance out of which we have constructed all that is 
good and enduring in our civilization. 

He who has caught principle from this source has 
been compelled to clothe it in material form to convey 
it to his fellow-man. He has been compelled to give it 
to the world in commandment, in prayer, in mathemat- 
ics, in astronomy, in mechanics, in philosophy, or in 
some other outline recognized by mankind. Such out- 
lines have become the substance of which they are really 
but the shadow. 

Evolution of the Invisible 
The evolution of the invisible universe consists of the 
multiplication of the expressions of one absolute and 
invariable law which comprises and comprehends all 
that in this work we have given the name Immaterial- 
Intelligence. 



Mind 45 

We have used the word Immaterial because the sub- 
stance of which it consists is not an element of matter; 
we have used the word Intelligence because the law we 
refer to never varies in its activity and can be influenced 
by nothing besides itself. 

Since its evolution consists of the multiplication of 
its activities and these activities express it, it is complete 
within itself. This comprehensive Immaterial-Intelli- 
gence-Substance comprises the Absolute and is neces- 
sarily uninfluenced by the varying elements of nature. 

In this Universe of the Real there is no birth, growth 
or decay ; no positive, no negative and no neutral. It is 
the Absolute, where change in the human sense of things 
is unknown. All the activities in this Immaterial-Intelli- 
gence are an expression of Mind. They are in the Uni- 
verse of Principle and express alone the intelligence of 
principle. The Principle is incomprehensible to the 
human senses and man catches glimpses of it only 
through a higher sense. 

When this Intelligence comes to man he expresses it 
through his highest developed faculty. If this faculty 
is mechanical he will express it in mechanics ; if mathe- 
matical he will express it in mathematics. He may never 
have heard of these names but they will be the method of 
his expression. 

Here is accounted for the origin of the different pro- 
fessional activities. We read in the Hebrew Bible of a 
king who was greatly revered because he constructed a 
pool to conserve water for his people. This is certainly 
a feeble expression of engineering as we understand it 
today. It, however, answers the purpose of reminding 
us of the time when there was so little light in the world 



4G Origin of Mental Species 

that so small a glimpse of it brought fame and reverence. 

Everything that has been done in the world has been 
the result of fragmentary flashes of Light-Intelligence 
from the Universe of Light which has illumined the 
sensibilities of man and given him power of expression. 
Here is the birth, or origin, of Mental Species. When 
the human element has become so attenuated that 
glimpses of light can be seen beyond it, the mirage in 
which man has dwelt is dissolved. By this method phe- 
nomena are reduced to a system and science begins to 
displace superstition. We have drifted from the invis- 
ible universe to its effect, and while this is regrettable it is 
natural. Having no language to describe this universe 
of principle, we will be driven often to this expedient. 

There is another class of people who have seen this 
Livisible Universe and who have always described it in 
apocalyptical language. These mentalities have always 
been religious or worshipful and have always spoken or 
written of it in a mystical way. When the writer saw 
this Invisible Universe he endeavored to associate him- 
self with this religious expression of it. He found, how- 
ever, such a limited expression of it, as well as a strong 
opposition to a practical interpretation of it, that he 
suffered much annoyance. This experience revealed to 
him the cause of the warfare between science and the- 
ology. He naturally wished to end this long drawn out 
and ruinous warfare. However, to undertake such a 
stupendous peace propaganda implied a great labor of 
love. But fortunately for Science we are not masters 
of our own understanding but are controlled by it. For 
this reason we have undertaken an elementary presenta- 
tion of the economic determination of the Absolute. 



CHAPTER IV 

Metaphysical Apperception 

Thomas H. Huxley in an address on "Universities — 
Actual and Ideal" had the following to say of the intel- 
lectual culture that had been the principal product of 
the schools and colleges : "Society was not then, any 
more than it is now, patient of culture as such. It says 
to everything *Be useful to me or away with you!' and 
to the learned, the unlearned man said then, as he does 
now 'What is the use of all of your learning, unless you 
can tell me what I want to know? I am here blindly 
groping about, and constantly damaging myself by col- 
lision with three mighty powers, the power of the invis- 
ible God, the power of my fellow man, and the power of 
brute Nature. Let your learning be turned to the study 
of these powers, that I may know how I am to comport 
myself with regard to them' ".^ 

Here Huxley classifies and names the three mighty 
powers with which man has to contend. What Huxley 
has named God, I have named Spirit, Immaterial-In- 
telligence, or Absolute Mind; what he has named Nat- 
ure, I have named Mortal, felt-out, or relative mind, and 
what he has named Man, I have named Human, thought- 
out, or relative mind. These metaphysical terms I have 
used to intensify the scientific apperception, and, at the 
same time eliminate the symbol as much as possible. It 
is to this scientific apperception that we must look for 
much help in our effort to determine the Origin of Men- 
tal Species. 

^Science and Education — Huxley (Page 172). 
47 



48 Origin of Mental Species 

On this very point Huxley says: "All language is 
merely symbolical of the things of which it treats ; the 
more complicated the things, the more bare is the sym- 
bol, and the more its verbal definition requires to be sup- 
plemented by the information derived directly from the 
handling and the seeing and the touching of the thing 
symbolized : — that is really what is at the bottom of the 
whole matter."^ Again he carries us far into the meta- 
physical realm when he speaks of the "Art of language," 
which he outlined in these words : "A series of pictures 
is made to pass before your mind by the meaning of 
words, and the effect is a melody of ideas." ^ This is a 
remarkable explanation of the process or channel 
through which we perceive the transforming power by 
which man is educated and elevated. However, like all 
expressions of this nature, we must get the metaphysical 
understanding of what he means by the "meaning of 
words." 

There is an effect produced by the arrangement of 
words that is the goal of all writers. "By the meaning 
of words," Huxley says, we get "a melody of ideas." If 
we could hold constantly in our consciousness these 
ideas and as a result get the melody, as Huxley suggests, 
we would have the key to science. It is logic without 
this melody that is the cause of all of the trouble. This 
melody is the art and science of everything. It was the 
fear of the mystical that caused men to eliminate this 
element from scientific writing entirely. To the real 
scientist it has been always there, but fortunately many 
who have studied scientific subjects have failed to see it. 

* Science and Education — Huxley (Page 240). 
= Science and Education — Huxley (Page 15C). 



Metaphysical Apperation 49 

Moreover, this is science and the other mere details 
about nature that we have learned as a result of science. 
Huxley says : ^'It is even more certain that Nature is 
the expression of a definite order with which nothing in- 
terferes, and that the chief business of mankind is to 
learn that order and govern themselves accordingly."^ 
Here Huxley separates nature from what it expresses. 
This something that is unseen to the senses, and which 
he defines as a "definite order with which nothing inter- 
feres," is what we have named Immaterial-Intelligence. 
Furthermore, he insists that it is thg "chief business of 
mankind to learn that order and govern themselves ac- 
cordingly," and it is the purpose of this work to teach 
how this may be done. 

Huxley, in spite of his scientific exactness, calls our 
attention to a deeper meaning of words than their mere 
symbols, and this meaning he gives a poetic name. In 
fact, he has indicated something that we have named 
poetry. Most great teachers have written in a language 
that has been regarded as poetic. Then all higher learn- 
ing has been accomplished by a system of culture, in 
fact, this culture has been what has been regarded prin- 
cipally as higher learning. Strange too, this very cul- 
ture has been acquired through works describing the 
most terrible atrocities attendant on military activities, 
besides dramatization of scenes which have been selected 
for the very depth of their depravity. Yet as the lan- 
guage of the writers has been a model of excellence they 
have been the channels through which we have received 
our education and culture. Then I have often noticed 
that these same books were frequently translated by men 
^Science and Education — Huxley (Page 133). 



50 Origin of Mental Species 

with "Reverend" before their names and a lot of capital 
letters following them. Once while visiting the home of 
a friend, her daughter, a beautiful girl of seventeen, re- 
marked as she looked up from her Caesar: "Why are 
girls required to read stories about sending hundreds of 
soldiers to butcher women and children?" 

If we have been able to get so much from so imper- 
fect a channel, is it not possible to develop a higher cul- 
ture on the basis of a better material? Then again, 
poetry has been regarded as a field from which science 
was excluded. It may never have occurred to many that 
poetry is science when understood, and that science is 
poetic when extended far enough. Here again Huxley 
uncovers the ultimate scientific goal when he says : "For 
it is a peculiarity of the physical sciences that they are 
independent in proportion that they are imperfect."^ 
This is more than a hint. When we have seen the tan- 
gible thread of continuity in its primal element all science 
w^ill be united. Each branch of learning, whether scien- 
tific or literary culture, when understood, reveals to us 
a "melody of ideas" being revealed through another 
channel. Two books that have held the greatest melody 
for myself and attuned my life to something higher than 
human hope were Darwin's "Origin of Species" and 
Henry George's "Progress and Poverty." To the ac- 
cepted idea of what constitutes poetry they were assur- 
edly far from the mark. 

The Naturalists have always manifested a remark- 
able sense of nobility. Their writings, likewise their 
lives, have been models of fine sentiment. When this 
sentiment has been carried further into what has been 
'Science and Education — Huxley (Page 295). 



Metaphysical Apperation 51 

referred to specifically as the scientific world, those en- 
gaged in it have manifested in an interesting degree, the 
long sought ideal of the religious orders. Would it not 
be better to follow out such out-croppings as these in- 
stead of running off at a tangent endeavoring to take a 
short cut to the wisdom that is the world's desire? 

.It has been said that organic chemistry has taken 
God out of the mind of the chemist by his failure to find 
soul in the body. This was the result of the error of 
teaching that soul was in the body rather than the fault 
of chemistry. If the world-powers that attempted to 
explain all things had not taught this we would not 
have the awful mental cataclysm that has followed in 
the wake of scientific research. The work of the inor- 
ganic chemist has been the anarchy of events. He has 
learned that the more he attenuates matter, that is, its 
manifestations, the greater power he uncovers. What 
is this.f^ he asks. The human body so long regarded 
with awe and wonder quickly disappears under the proc- 
esses of nature as well as under the microscope, and 
the last thing that he finds is but a feeble expression of a 
mightier and more enduring force with which he has to 
deal in inorganic life. The result is that he has seen 
something which inspires research and which he fears 
to name. May it not be possible that some day one such 
man, endowed with comprehensive co-ordination and 
poetic realization, will see the primal substance that nat- 
ure expresses .f^ 

The business man reads without feeling or emotion 
the peroration concluding the address of some zealous 
economic reformer, and goes back to his dollars which 
he savs are the only real substance. Some laborer or 



52 Origin of Blent al Species 

sweatshop worker reads the same peroration and is fired 
with a zeal that makes empires tremble. We have too 
long attempted to account for such things by regarding 
them as individual characteristics. They are an ex- 
pression of a mighty force^ that is ever seeking to make 
itself known to everything that needs it. It is the sov- 
ereign alchemy which when understood will separate the 
good from the evil, the helpful from the harmful, the 
nauseous from the nectar of delight. It is the ultimate 
scientific research; it is the common ground of religion, 
science and philosophy; it is the immeasurable universe 
of Immaterial Principle, which we will never comprehend 
until we have developed the apperception that destroys 
the symbol and makes obvious the symbolized. 

Many men have felt this influence and great religions 
have been built on their consciousness of it. However, 
they have lived their time to disappear like those who 
came before them. Their burial ground is the past which 
we would all do well to forget, except for the lessons it 
teaches, which too few have learned. They have, these 
men of light, seen with eye of seers what poets, reformers, 
zealots and scientific experimenters have seen in a frag- 
mentary way. There is one thing they have all overlooked 
and that is that revelation must become education. 
Science correctly understood embraces all that is good 
in this world, regardless of names. A revelation to a few 
does not imply scientific growth to the many. Science 
is growth which is expressed in action, rather than 

^ In "The Harbor" by Ernest Poole this force is made to stand 
out apart from the characters it is influencing. Heretofore, this 
has been treated as an abstract quantity or a characteristic of 
the individul. In Mr. Poole's book we see people, under this in- 
fluence, sacrificing fame, reputation and ease to engage in what 
appears to be a "losing cause." 



Metaphysical Apperation 53 

words. Men and women have received this light, and 
instead of contributing it to scientific growth and fitting 
the keystone to the triumphal arch of science they have, 
like children who have stolen a pie, run off to eat it in a 
corner alone. The children learn their folly when they 
get sick, and likewise these selfish mystic circles are com- 
pelled to suffer from the nauseous dogma their unscien- 
tific minds have fabricated. Cults and sects war with 
one another, but science wars with things that beset man's 
pathway here on earth. When extended to its final reali- 
zation, it will be the "kingdom come" which we have all 
prayed for. Selfishness cannot enter into science, for 
when selfishness enters science disappears. For this 
reason we must build on the work of those who have 
"builded wiser than they knew." The temple of Truth 
must be constructed in the consciousness of man. Un- 
less each discovery of light is mergejd into this arch of 
science, until the keystone is found and fitted, we will be 
mere builders of towers of Babel and scattered by mis- 
understanding to war on one another. 

Science has been too long regarded as merely chemi- 
cal analysis just as political economy has been regarded 
as a system of production and distribution of material 
things. The symbol, along with human selfishness, has 
taken science out of everything and left nothing but the 
husks of meaningless symbols. The need of suffering 
humanity made the science of chemistry just as it made 
the science of economics. Without this seemingly mys- 
terious element which the religions zealot calls love, the 
artist calls temperament, the economist calls feeling, and 
the scientist dares not name, but calls it a desire to help 
mankind, there is no science. 



54 Origin of Mental Species 

Education that docs not awaken in us a desire for 
such knowledge as will prevent our colliding with an 
"invisible God, the power of our fellow man, and brute 
Nature," is as useless as a painted battleship on a 
painted ocean. In the determination of the origin of 
Mental Species we will learn, more definitely I hope than 
we have ever known, our relation to these powers. 



CHAPTER V 

Origin of Material Species 

The men who have contributed most to scientific prog- 
ress are they who have confined themselves, almost ex- 
clusively, to the study of action developing organism. 
While the study of organs and their constituent sub- 
stances has produced useful knowledge, it has not con- 
ducted us into that peculiar understanding which in- 
spires and educates mankind. 

Every scientific student of phenomena has event- 
ually found himself standing on the shore of the limit- 
less and prosaic ether. Whether his journey has been 
along the beaten pathway of the Nebular Hypothesis, 
the Planetismal Theory, Geology or Astrophysical 
Science, or as it sometimes happens, through a tortuous 
and blundering realization of the dissolving nature of 
things, he finds a point beyond which he cannot go. 

Undismayed he turns to the analysis of matter, 
thinking perhaps he may in this way eventually isolate 
the ultimate element. Through this process of chemical 
analysis, he finds himself just where he stood before his 
mental analysis of the transforming obvious through the 
Nebular Hypothesis or Planetismal Theory stranded 
him. He has traced matter back to the gaseous state 
beyond which our present symbolical language will not 
go. He has realized that every form of matter of which 
he is conscious has neither weight nor density except in 
a relative sense ; that every form of matter can be con- 
verted into a volatile gas and that every gas can be con- 
55 



56 Origin of Mental Species 

verted into matter. The insufficiency of experiments, 
likewise the different theories, is unimportant. Enough 
has been demonstrated to prove the rule. 

Furthermore, by this method of investigation man 
has learned to read from the rock formation a history 
so remarkable that beside it the human history of man — 
his feeble efforts and petty quarrels — becomes insignifi- 
cant. To the geologist the present unprecedented mili- 
tary maelstrom in Europe is, when compared to the 
tragedies of geological history, no more than the strug- 
gles of a fly in a cream pitcher. The rock formations, 
with their fossil pictures, constitute a record more ac- 
curate than any human history ever written. Moreover, 
when we are able to separate ourselves from the human 
phenomena around us we will learn that they were both 
made in the same way. We will find that they were both 
accidental records, whether they were a leaf impressed 
in the sandstone or hieroglyphics made by the human 
hand on parchment or paper. 

If after learning to read the oeonic past and antici- 
pate the oeonic future, would it not be well to turn our 
thought awa}^ from the dissolving elements that leave us 
stranded on the shore of time and change, and investi- 
gate the power that enables us to do these things ? 

Here men have turned naturally to thought analy- 
sis, which method has been always the parting of ways 
where the investigator becomes a speculator. The oldest 
legends tell us of two powers that have been for immeas- 
urable time warring with each other. Accompanying 
this is the belief that some day the good (light) will be 
separated from the bad (darkness) and by some hypos- 
tatical process the problems of life would be solved. Un- 



Origin of Material Species 57 

fortunately for this method of research there crept into 
it the belief that nothing could be demonstrated in this 
life, and as a result we must pass through a process be- 
lieved to be the separating of the body from the soul be- 
fore we could know right from wrong. It is doubtful if 
a more perfect state of mind could have been devised to 
keep intelligence out of the world. But there were those 
who would not accept this and persisted in their research 
in spite of opposition. These investigators were able to 
realize how the process of the ages had dissolved the 
conclusions of the past. This apperception was the 
origin of scientific investigation. By the word Scienti- 
fic I do not have reference, particularly, to those highly 
trained in the different branches of scientific research, 
but rather to those persons who read and study for the 
purpose of uncovering truth in contradistinction to the 
many who only investigate phenomena for the purpose 
of finding some evidence which might be used to sustain 
some preconceived idea, creed, doctrine or hypothesis. 
This is the faculty on which has been built the wonderful 
structure of science. Plato's separation of the variable 
from the non-variable and his determination of the self- 
moving is the final word in this form of investigation un- 
til we have isolated the non-variable or self-moving from 
the variable or moved. When we have accomplished 
this, we will have solved all of the law and the prophets, 
and we will have power to do the things these men have 
done. It is useless to continue to write on this subject 
in a speculative way. One class has contended that man 
was created by God and endowed with a conscience, and 
that he is thereby a responsible being. The evolutionist 
man is largely an evolved being and as a result there is 



58 Origin of Mental Species 

continual warfare between his evolved senses and a mys- 
terious intelligence. Resulting from the continual 
manifestation of the variable, man has never been able 
to escape from the quicksands that have ultimately en- 
gulfed him. 

The scientist has asked, and with good reason, why, 
if man be endowed with a fixed conscience, are so much 
study and experience necessary. Moreover he admits 
that if there ever was a time when man did not have 
knowledge, the power to know must have come from 
somewhere. Where, he asks, do we get this intelligence.'^ 
Such questions have long enough been answered in stock 
phrase. Naming is not explaining. The Greek philoso- 
phers chased the symbols of logic to the same point that 
we have chased the symbols of matter. The Greek phil- 
osophers in their search for soul found a soulless logic, 
and in our search for soul we have found a soulless sci- 
ence. Had it ever occurred to the Greek philosophers to 
consider the Intelligence that enabled them to reason 
matter, symbols and conclusions out of existence they 
would have learned that soul was the very power they 
were using. So with ourselves, let us consider the intelli- 
gence which has enabled us to search so valiantly for 
soul and perhaps we will find it the Soul for which we 
have been searching. 

When we realize that the human mind is mere wan- 
dering phenomena and that our ability to analyze phe- 
nomena is the Immaterial Intelligence which constitutes 
man, and that the dawn of this intelligence on his con- 
sciousness constitutes his birth, its continued realization, 
his growth, and its ultimate constitutes man made in the 
image and likeness of this Intelligence, we will understand 



Origin of Material Species 59 

the origin of the man made in the image and likeness of 
his Creator. But before we get away from the soul of 
man and become lost in phenomena let us attempt to 
formulate a more definite idea of the origin of species. 
The Origin of Species by means of natural selection, or 
the preservation of favored races in the struggle for 
life, by Charles Darwin is a matter entirely apart from 
the origin of species on the face of the earth which we 
are about to consider. 

How did the first species originate ? In what manner 
did life first appear on the face of the earth .^ As I have 
said before, it is not the purpose of this work to con- 
sider in detail the origin of material species and we do 
so only as it becomes necessary to illustrate the growth 
and development of material species to the point of ac- 
tivity where mental species originate. To trace the evo- 
lution of the earth from gaseous nebula through its sep- 
aration into rings and segregation into planets as a re- 
sult of centripetal and centrifugal forces, its terrific con- 
vulsions which were the result of chemical reactions, its 
long periods of molten stages, its deluge by continuous 
torrential rains, its eventual cooling in places and its 
first emergence in the form of cooled solidified rock above 
the water, is the work of the geologist. It is at these 
points where the earth has cooled and protruded above 
the water that we will begin the study of the origin of 
organic plant life. 

As soon as the protuberance we refer to felt the 
effect of the sun, a process of disintegration and dis- 
solving set in. The effect of the sun's rays, along with 
rains, mists, moistures and changing of temperature, 
constituted a chemical process that produced a condi- 



60 Origin of Mental Species 

tion which was but a rearrangement of the unceasing 
activities of nature resulting in the rearrangement of 
the dissolved elements in another form. This tireless 
activity of nature, when seen in its ceaseless action, is 
almost maddening. It never stops. Out of every con- 
dition it assumes grows another condition. The disin- 
tegrating and dissolving elements separating and re- 
arranging themselves into the proper substance and 
constituency to produce something else is simply won- 
derful. When the condition is right, the minutest mi- 
croscopical life makes its appearance. If it is favored 
it will continue to grow. Thus, according to the law 
of favorable conditions, organic life will come into exis- 
tence. The plant-life that develops varieties and spe- 
cies has made its appearance where there was neither 
seed nor plant before. The thought of the distribution 
of seeds by birds and ocean currents does not yet enter 
into the subject as the plant under consideration was 
the first to appear on the face of the earth. The plant 
assumes form and character and in the process of time 
develops a blossom. This blossom produces a seed 
which will, when placed in the elements it has selected 
as necessary to its fecundity, produce another plant. 
It is this seed plant that has absorbed the time and at- 
tention of naturalists. Now while this seed will pro- 
duce another plant, it is upon the plant that was pro- 
duced without a seed that we must rivet our attention. 
In a clever story written for the purpose of encouraging 
children to make gardens, this process of evolving vege- 
table life is described without reference to seed or God. 
So seldom does a popular writer avoid the unfortunate 
habit of attempting to account for the origin of plant 



Origin of Material Species 61 

life through seed or by making some flippant use of the 
word God, that we quote the following : 

"First in the world there were rocks ; then on the 
sides of the rocks Mother Nature started a plant. It 
was a very low form of plant, needing only a little air 
and water and some mineral in the rock. This form of 
plant is called lichen. The lichens broke off and fell 
into a crack in the rock, and year after 3^ear they lay 
there rotting and making what we call humus. When 
there was enough humus in this crack a tiny fern came 
to life. Each fall its leaves dropped off and fell at the 
base of the rock and rotted and made more humus. Af- 
ter thousands of years, when there was enough humus, 
and the rains had washed particles of rock down and 
mixed them with dying leaves, a great big bush grew 
up. Each fall this bush added its leaves to the store 
of humus and rock particles, and at last a tree sprang 
up — the greatest and grandest of all Mother Nature's 
vegetable children."^ 

Tracing plants through seed production has done 
marvels for mankind, but it has at the same time blinded 
man as to the seedless origin of plants. It is well known 
that large areas which have been denuded of timber have 
grown an entirely different timber from the kind it re- 
placed. While the same explanation as to the seedless 
origin of plants could be made in this instance, there 
would not be wanting arguments as to the possibility 
of some process of seeding that we might get drawn 
away from our primal garden of seedless plant life. 

Assuming something we really know, that there was 
a time in the past, as there will also be in the future, 

^ Small Gardens for Small Folks — Edith Loring Fullerton. 



62 Origin of Mental Species 

when there was not and will not exist on the face of the 
earth any vegetable or animal life, and, furthermore, 
that worlds come into existence to pass through certain 
processes eventually to disappear, we are confronted 
with the necessity of learning where plants exist when 
there are no worlds. 

If life is not in matter, and the conclusions we have 
reached confirm this belief, w^here and what is life? To 
make the question plainer, if life and soul are not in or- 
ganic matter, w^here do they exist? The only answer 
is that things exist in principle unseen to the senses, 
and while this fact has always been taught as a mystical 
hypothesis, it is the purpose of this w^ork to make it 
scientifically understood. 

Let us make a statement of our position here which 
will, we hope, help to illuminate this much-mooted ques- 
tion. Everything that is in the obvious world, physical 
or mental, existed first in Principle-Immaterial-Intelli- 
gence; or if perchance some may object to the use of 
secular words in naming something so holy, let us say 
Spirit. However, since Spirit has been defined as Im- 
material-Intelligence we have gained nothing by using 
the word spirit except, perhaps, we have destroyed a 
little fear. Furthermore, for fear w^e offend some pious 
thought, we will quote from the world's most sacred 
book: (And the Lord God made) "Every plant of the 
field before it was in the earth, and every herb of the 
field before it grew."^ Here is a statement that all of 
these things were made before they were in the ground. 
Such is the contention of the theory of the Origin of 
Mental Species. And the same theory applies to the 
^ Bible — Genesis 2:5. 



Origin of Material Species 63 

origin of material species. Again I quote a man for 
whom my reverence increases as I apply myself closer 
to my subject. "I may here premise that I have nothing 
to do with the origin of mental powers, any more than 
I have with that of life itself."^ In fact, this remark- 
able man did not attempt to account for the origin of 
the first species, but rather devoted his life to proving 
that as a result of variation, new species were developed 
from the original species. While it is the purpose of 
this work to determine the origin of mental species, the 
determination of the origin of material species forms the 
only obvious, and as a result a very necessary link be- 
tween the idea existing in Principle in the Immaterial 
Universe and the mental powders where self-realization 
takes place and man is born. 

If through the development of mental concentration 
we can draw on some unseen source for an idea, which 
we in our language may give the name design, why can- 
not nature do the same? It might be well to note here 
that nature and the primitive, and necessarily the more 
natural man have been able to do things impossible to the 
civilized man. Such unexplainable feats as walking- 
barefoot on white-hot rocks never ceased to puzzle me 
until I learned that it was possible to take sensation out 
of matter. This and many other feats practiced by 
primitive adepts have been lost as civilization has 
advanced. 

While we cannot go into details on this subject at 
present, it would not be out of place to mention the re- 
markable faculties of location and of painless parturi- 
tion, both of which have been lost in proportion as man 
^ Origin of Species — Darwin ( Page 346 ) , Vol. I. 



64 Origin of Matenal Species 

has grown in self-consciousness. It is well understood 
that nearly all of medical science has consisted of an 
effort to learn the secrets of nature. Nature in her pri- 
mal state and pristine glory paints the same kind of 
flowers, the same gorgeous colors year after year. Art, 
as expressed in painting, has consisted of imitating nat- 
ure. When a man can hold in consciousness and imi- 
tate what nature does, he Vill then be again a natural 
man. Nature crossed with an imperfect consciousness 
has resulted in the bastardization of both. When we 
have learned to avail ourselves intelligently of the ulti- 
mate element out of which the perfect man is com- 
pounded, we will no longer be flotsam and jetsam on 
the sea of human emotions. 

Concluding that Nature is more intelligent than the 
human in adapting the "unseen" to the seen, would we 
not do well to study nature more closely? Not its con- 
stituent element, which we have cautioned against be- 
fore, but its method of adaptation. Again, if the pro- 
cess is a method of adaptation, what is the thing adap- 
ted .^^ Here we arrive again at the cheerless door of hu- 
man interpretation. Many times while standing on the 
shore of one of the Hawaiian Islands, looking into dis- 
tance and time, I have pictured some awakened nature 
looking into w^hat to him was immensity, and wondering 
what was beyond. To him it was a limitation ; sense in- 
terpretation gave him no idea for overcoming such a 
barrier. Yet at the period we are imagining, men had 
gone down to the sea in ships for centuries. The method 
of transportatjng himself across that ocean was avail- 
able to him had he but known it. The design of ships 
and the principle of displacement of water was just as 



Origin of Material SiJecies Q5 

available to him then as it is now. There is nothing 
which man wants to know but is available to him if he 
knew how to adapt intelligently the "unseen" to the 
seen. It is true that ships grew out of man's adapting 
material available to his needs and in this instance we 
call the process an evolution instead of an invention. 
And here arises one of the interesting points in the study 
of the Origin of Mental .Species. The early develop- 
ment of Mental Species is carried on by a process of 
adapting the unseen to the seen in a manner which we 
have described as evolution. There comes a time in 
this process where man becomes large enough to grasp 
and express a complete idea, and this results in a pro- 
cess which we have named invention. It is, however, 
in the last analysis the same thing. The Hawaiian 
found himself on an abrupt shore where began an im- 
mense ocean, and as a result he had little need of boats. 
If on the other hand he had lived in a country of small 
rivers, lagoons and natural canals, he would have early 
adapted the floating and weight-sustaining nature of 
wood to the uses of transportation. He would have 
first learned that he could wade in shallow water and 
draw after him weights he could not carry. This would 
have caused him to realize the necessity of a floating 
device better adapted to his needs than some logs tied 
together. Thus it can easily be seen how the design of 
a boat would have grown. When we reach through the 
processes before mentioned the shore of the immense 
ocean of interplanetary space, we are just where the 
Hawaiian was. If, as a result of the teachings of the 
religious element, we cannot cross that ocean until we 
are dead, we have not evolved a method of crossing, let 



66 Origin of Mental Species 

us, like the boat-builder, avail ourselves of the existence 
of the design and construct it. 

Having digressed somewhat, let us return again to 
the conditions whereby species originate. The elements of 
igneous rock set free by the chemistry of nature will ar- 
range themselves under favorable circumstances in such 
a proportion as will produce plant life. The seed con- 
sists of the proper arrangement of the elements neces- 
sary to produce the growth. Whether this first took 
place under water or not is unimportant. The theory 
holds in both instances. While it has been the generally 
accepted theory among evolutionists that animal life 
originated in water, this view has always had an element 
of uncertainty. However, accumulating syntheses are 
becoming more convincing that animal life originated 
as a consequence of capillary and interstitial circula- 
tion developing membranous colloidal substance and os- 
motic action. It is, however, unquestionable that animal 
life originates in water. Moreover, we must admit that 
the worst foe to organic life is fire. For this reason we 
will take the worst conditions conceivable, for the pur- 
pose of an example. On the island of Oahu, one of the 
Hawaiian group, you can hardly turn a shovelful of 
soil without uncovering volcanic cinders. Yet, situated 
as it is, far from any large continent, it has become 
sufficiently fertile to be famous for its flora. The action 
of the fertilizing elements on the volcanic ashes, derived 
undoubtedly from the air, lias affected a refertilization 
of the island. While fire destroys organic life, the un- 
ceasing transformation of nature will eventually restore 
the condition where organic concept is possible. 

Objection may be made to the use of the word con- 



Origin of Material Species ,67 

cept with regard to organic matter, but investigation 
will reveal that matter has no activity in itself; it is 
not an entity. Every action results from the mind's 
formation of a concept. We may give this process all 
kinds of names, classified under the head of chemistry, 
but in the last analysis it is mental.^ The resiliency 
of rubber is not an attribute of the objective matter, 
but rather is the matter manipulated by the mental. It 
would be better if we had a word to substitute here for 
mind, since mind has long been regarded as something 
higher than the activity of matter. Later on we will, 
I hope, learn that Mind in its correct sense is not an 
attribute of matter. Furthermore, we hope to be able 
to prove that not only the felt-out, but the more highly 
attenuated thought-out phenomena are not mind but 
are instead a chemical action which no instrument has 
yet been constructed sensitive enough to analyze. It is 
these manifestations that have been heretofore regarded 
as mind which we must work out of. When we have 
isolated the phenomena of the relative felt-out and 
thought-out activities that have so long been regarded 
as mind, we will learn what constitutes Mind. When 
this is done we will be prepared intelligently to deter- 
mine the Origin of Mental Species. 

We will conclude, for the present, our analysis of 
the origin of the material species by stating our theory 

^ Chemists often remark their preference for inorganic chem- 
istry and give us as their reason that certain elements appear in 
organic chemistry which are not susceptible of exact analysis and 
become largely a matter of opinion. This element in organic 
chemistry, which is also vaguely discernible in inorganic chem- 
istry, is the activity of the expanding chemicals that becomes 
more vital as it is released. The continued expansion and develop- 
ment of this activity becomes obvious to the vision of the mind 
in the nature of the psychical. 



68 Origin of Mental Species 

as clearly as possible at this stage of the work. The 
chemical elements of the mass called matter are arranged 
in the right proportion to result in a formation which 
we have named organic life. The activities imprisoned 
in inorganic matter having been set free and expanded, 
become a substance of less density. The activity ex- 
pressed in inorganic matter acts upon its environment 
and is necessarily reacted upon. The result of this 
struggle produces a form and substance adapted to its 
environment, according to the theory of "favored spe- 
cies." Under different conditions and in another en- 
vironment the same activity would produce another 
species. Thus the species are the result of the arrange- 
ment of the chemical activities as well as their terrestrial 
and atmospheric environment. Here the struggle for 
existence begins, and the law of variation begins to oper- 
ate. As a result of this struggle, which causes variation, 
the plant develops a sensitive or sense nature which 
has a tendency to develop a more highly organized sys- 
tem, as well as a consciousness of external influences. 
While the nutritious elements are drawn largely through 
the roots, the senses developed by environment and re- 
action become an important factor in its life. This 
same sensitiveness developing in marine animal life grows 
as a result of natural selection. A mass of low order 
drifting into rough water where it will be continually 
pounded against a harder substance naturally develops 
a resilient nature to protect itself from the effects of 
continual buffeting. These sensations will meet and act 
and react on one another until they form a nervous sys- 
tem. Here is formed the consciousness attributed to the 
flesh, which eventually becomes the source of the joy 



Origin of Material Species 69 

and sorrow of man. In this way matter not only be- 
comes conscious of external influences, but in time de- 
velops the faculty of locating the point of contact. This 
imprisoned activity, aided by impartation of. Immaterial 
Intelligence, naturally desires to locate the thing it is 
conscious of. The result is the purely mechanical visual 
organism. As a consequence of this process by which 
it came into existence, the thing objectified through the 
organ of sight sees only a reflection of its own element. 
In time objects become classified, first, as helpful, then 
as harmful. Such is the first classification of objective 
phenomena, which classification eventually becomes the 
very active human faculty that we have named mind. 

Such a process would be impossible were it not for 
the fact that nature has been continually drawing on 
the invisible universe and adapting to its uses the in- 
telligence which a higher development of this same or- 
ganism gets in a fragmentary way through experience, 
study and prayer. Unseen intelligence has enabled mat- 
ter to assume forms of which such Intelligence knows 
nothing. This unseen power is the vital force of every- 
thing which manifests life. To make an illustration — 
just as the plant is not intelligently conscious of the 
sunlight which contributes so much to its existence, so 
are plants, animals and men unconscious of this in- 
visible light which is their life. We cannot find sun- 
light in the plants by analyzing them; neither can we 
find life in animals and men by analyzing them. If we 
wish to learn anything about life we must first learn 
what life is, and then study its adaptation to what we 
have called life. 



CHAPTER VI 

Life 

Until we know what life is, we will never know how 
to prevent untimely death. In fact, until we know what 
life is and how to avail ourselves of it, we should be very 
humble in our pretensions. Moreover, can we con- 
sistently call ourselves scientific men and women until we 
know what science is.^ It is true that we have demon- 
strated many invariable laws which have been helpful 
and useful to mankind, but the question, "what is life," 
remains unanswered. The theory of the Origin of Men- 
tal Species will, we hope, when sufficiently understood, 
explain and make plain what life is. 

In searching for the origin of life, we have been de- 
ceived by the methods of obvious nutrition. The plant 
gets its nutriment from the soil and the animal from the 
plant and man from both. We have been deceived by 
mistaking the activities of the obvious for life. The cir- 
culation of the sap in the tree and the circulation of 
the blood in the body are not life, but are, instead, the 
effect of life; as Huxley puts it: ''an expression of a 
definite order with which nothing interferes." It is 
this unseen that is being expressed by the seen, that is, 
life, and it is to the study of this we must turn if we are 
ever to isolate life. The fact that life is self-sustaining is 
beyond question, and if it is self-sustaining it can neither 
be nourished nor die. As a result of this conclusion we 
must take up and dispose of the thing that seems to live 
and die. 



Life 71 

We have put forward before the contention that 
plants and animals develop an activity which seems to 
be life. This evolved activity is what has been mistaken 
for life, and has been the siren's call to every scientific 
investigator. However, here was an effect that accord- 
ing to logic must have a cause. Naturally we set out to 
look for the cause of the manifestation itself. We have 
persisted in this too, when we are conscious of manifes- 
tations where the cause does not enter into the mani- 
festation. The sunlight is the relative cause of most 
that is regarded as life, but there is no sunlight in the 
plant or animal. It may be contended (although it is 
foreign to the illustration) that plants derive certain 
elements from the sun. Conceding that they do, would 
these elements, we ask, reveal to us the existence of the 
sun and its action on the plant if we had no knowledge 
of the existence of the sun.^^ Cause is not always in 
effect, and what is still more interesting is the fact that 
there are conditions for which there is no cause. There 
are wandering states of phenomena which appear to be 
causeless, and w^e are convinced that our efforts always 
to trace these wandering phenomena to some cause have 
been responsible for many contradictions. 

Professor Haeckel deplores, and with some bitter- 
ness, the effect on the life of many able investigators of 
endeavoring to find the cause of "action without a me- 
dium." Even such a wonderful man as Sir Isaac New- 
ton was drawn into speculating on the phenomena of 
the senses, to no purpose. Here is where have originated 
so many theories which have been exploded as we have 
advanced in the scientific study of phenomena. It is 
reasonable to conclude that action without a medium 



72 Origin of Mental Species 

is impossible, and naturally we have tried to find the 
medium. But phenomena being their own medium and at 
times serving the investigator's purpose to his own satis- 
faction, he has convinced himself and others and, as a 
result, the conclusion has found an abiding place until 
some one whose purpose it did not serve has succeeded 
in exploding it. 

Every law appears to be absolute until we are able 
to overcome it. The relative laws of matter which long 
ago had yielded to applied science are still, to many 
people, absolute. Probably the most remarkable illus- 
tration of overcoming a tenacious law is the overcoming 
of the law of denial in the human consciousness. Every 
upward step of progress has been stubbornly resisted 
by this denial, first in our own consciousness and then 
in the consciousness of those to whom we would reveal 
the discovery. So terrible has this been that no tor- 
ture has been fiendish enough to satisfy it. Moreover, 
every new line of development must undergo the same 
persecution that the physical scientists have undergone. 
In late years, the economic schools have been almost as 
cruelly persecuted. Furthermore, it is neither personal 
nor individual, for when the world has been educated to 
a certain standard, the opposition ceases. Something 
has been destroyed and the question arises: "What has 
been destroyed and with what was it destroyed.'^" This 
process must be explained. Naming is not explaining. 
An arrangement of human symbols that satisfy some 
previous arrangement of symbols to the satisfaction of 
selfish sense is not explaining. 

The relative laws of phenomena constitute the rela- 
tive action of phenomena commonly called intelligence. 



Life 73 

When we destroy these laws we are destroying phe- 
nomena, and this relative intelligence fights back when 
it is being killed. In overcoming these laws we have had 
help from some source which was stronger than the laws 
themselves, and it is this power we wish to learn more 
about. It is a postulate of physical science that nothing 
can be destroyed. We can change phenomena but we 
cannot destroy it. Yet something has given us power 
over matter and its manifestations, to change them, to 
alter them and to destroy their laws. 

Matter forms itself into dimensions which are real 
to itself and the mind that is constituted of the same 
laws. But we have evidence of a higher law which is 
able to dissolve matter and annul its law. Out of this 
has grown our babel of contradictions. We sometimes 
get glimpses of this law and avail ourselves of it, but 
being unable to see it we attempt to account for what 
we have acquired by the law and language of phenomena. 
And if we understand ourselves those to whom we would 
teach it get only the relative law and symbol. The ab- 
solute law of life, which is life, and its fragmentary ap- 
plication of the relative laws of matter account for the 
speculation on the existence of another dimension known 
as the fourth dimension. When understood, the fourth 
dimension will be found to be the dissolving of the rela- 
tive laws of matter by the Absolute law. When physi- 
cians and midwives understand the fourth dimension, 
they will be able to do for their patients what primitive 
women were able to do for themselves, and parturition 
will be painless. The human fourth dimension is the re- 
sult of a feeble realization of a higher than human law. 
When we desymbolize the idea and get the thing sym- 



74 Origin of Mental Species 

bolized, we become conscious of the creation of the world 
before it was, the plant before it was in the soil, and the 
idea before it was symbolized. Here we get in touch 
with the power which we must never outline or make of 
it any graven image in our conscience if we would not 
be separated from it. 

There are two ways of knowing. The first way is 
to become conscious with the human or thought-out mind 
that an act is injurious, but we continue the practice in 
spite of this knowledge. In this manner of knowing we 
only make a picture on the senses. Kno*ving with the 
Absolute Mind that an act is injurious prevents our 
doing it. Here is explained the failure of the religious 
and moral commandments to correct the evils they con- 
demn. They are expressed in human commandments 
and are heard only by the human mind. If, however, 
the commandments conveyed their meaning in the Ab- 
solute Mind, they would be obeyed. 

As I have said before, it is a result of feeble corusca- 
tions of the Absolute Mind that has enabled us to do 
the things that have been attributed to divine interven- 
tion. The only difference is in the name. If the difference 
between the human or thought-out mind and the Divine 
or immaterial Mind were understood there would be no 
such cruel classification as sinners. Teaching without 
convincing is like naming without explaining. No one 
ever did a thing when he knew it was wrong to do it. 
Had he known it was wrong he would not have done it. 
He may have been taught it was wrong and he may have 
believed it was wrong, but that is not knowing it. Re- 
versing the conditions, we know that you cannot silence 
a prophet except you kill him. When another learns 



Life 75 

the same truth he takes the former's place, to be cru- 
cified in turn. This is the ever-operative law of life 
which persistently tries to make itself heard, and the 
expression of the man created in the image and likeness 
of itself. In proportion as our human or thought-out 
mind yields to this, man is bom again, and when we 
have grown to manhood in this new growth, we shall 
have power over felt-out and thought-out phenomena. 

What we wish to make plain is the difference be- 
tween organized phenomena, which we have heretofore 
regarded as life, and life itself. Obvious nature is or- 
ganized phenomena in the form of matter, and has two 
distinct expressions ; the felt-out mind and the thought- 
out mind. This nature is not in itself an entity and 
only exists by virtue of some refraction, potential, or by 
the interposition of some higher power than itself, but 
of a far less tenuous state than the Absolute light it 
partially eclipses.^ The insufficiency of this organized 

^ Evidence that has been accumulating during the years that 
I have applied myself to this subject is tending to suggest the 
origin of obvious or psychical activity to be an effect caused by 
a variation from the Absolute. This conclusion is first made 
evident by the desire of every activity to advance to another 
state. The insistence of this desire is not only evident in mortal 
unrest and, Teligious fervor, but it is the basis of both the law 
of evolution and religious creeds. 

The activity which constitutes mortal or psychical life, I 
am becoming convinced, is the result of the pull of the law of 
"adjustment on the variation. When the law of adjustment is 
reached the variation ceases to exist. This is the law of annihi- 
lation wherein we discern the fourth dimension, the nothingness 
of matter, Nirvana, the peace that passeth all human understand- 
ing, and the holy dwelling place of the departed. Jesus said: 
"Be ye therefore perfect, even as your father which is in Heaven 
is perfect." And he also said : "I go unto my Father." 

Whether consciously, like Jesus who had seen the Father 
Mind, or unconsciously groping semi-spiritualized psychical phe- 
nomena, all degrees of variation are striving to go unto their 



76 Origin of Mental Species 

phenomena is illustrated by our ability to explain them 
away just in proportion to our scientific growth. This 
growth, we contend, is a gradual impartation of Ab- 
solute intelligence wherein are born mental species. 
Continuing to grow in this intelligence, we will be en- 
abled to annul the law of the indestructible nature of 
matter and make possible its ultimate annihilation. 
Here we again encounter the fourth dimension. Mat- 
ter and its manifestations, we contend, are relative, and 
its conditions can be dissolved and itself annihilated by 
subjecting it to the operation of Immaterial-Intelligence. 
Heretofore we have been susceptible to all kinds of 
deceptions practiced on us on account of our mistaking 
the relative laws of phenomena for life. To be scientists 
in truth we must take up the fourth dimension and work 
in it until the principle is revealed to us. It is well 
known that we can study the principles of any craft, 
but to know it we must work at it until we develop its 
workmanship. No human reasoning repeated in the 
form of formulas or prayers will ever do this for us. 
We must take up the problems, desymbolize the ideas, 
and as a result think in the fourth dimension. In this 
way we will find our place in the Universe of Immaterial- 
Intelligence when phenomena dissolve, symbols fade 
and we see the Substance which constitutes life. From 
there we may look back on the image worldj as the avia- 
tor looks down on the clouds, and see the transforming 
obvious that has been the burying ground of religions, 
nations and ceaseless human woe. 

father — the law of rest — the law of adjustment — the Absolute. 
When this problem is solved it will, I am convinced be found that 
every activity whether inorganic, organic or psychical, is but a 
relative law consisting of a variation from the Absolute. 



Life 77 

A subject on which there has been so much specula- 
tion and on which there is so little organized material 
to work will certainly present a difficult problem. Many 
books have been written by those who claim to 
have received revelations of power and have expressed 
this power in creeds and systems of morals, and on the 
other hand there are sufficient books and material which 
deal with the same problem from the first dawn of sen- 
tient consciousness to the highest human interpretation 
of this power, and as a result we find ourselves in the 
position of the pioneer. We are satisfied that if we can 
only blaze through the wilderness of psychological con- 
cepts a trail that will grow into a highway to truth we 
will feel that we have not long labored in vain. And 
when I read the writings of such men as Professor 
Haeckel I marvel at what is known on the subject in 
the method of knowing in the thought-out mind, and I 
wonder if I can either create an imagery of my own or 
overcome sufficiently the imagery in the mind of the 
student to make myself understood. The method of 
knowing which I have referred to, I believe to be nothing 
more nor less than the "psychoplasm" of Professor 
Haeckel's Monistic theory. But we are so accustomed 
to working in the objective. However, it would be well 
to note what is objective to those eminent scientific writers 
is not objective to the reader not trained to understand 
the images they present to us. On the other hand, they 
have no images of the thoughts which I wish to outline 
to them. Surely this is a dilemma. When Paul preached 
to the Greek philosophers, they understood his words 
but he taught them nothing. Yet there was never in the 
history of man a class of men so near "the unknown" 



78 Origin of Mental Species 

which Paul declared he knew as these same philosophers. 
Since seeing this substance myself, I have been simply 
astounded when I have read the Aristotelian meta- 
physics. Some of the most illuminating thoughts which 
I have used so effectively I have obtained from it. 

The main thought with metaphysicians is that they 
get so far away from the accepted idea of things, and 
sail out into uncharted seas without clearance papers 
or compass, that they never connect our earthly strug- 
gles and our scientific achievements with this celestial 
state. This was Paul's mistake and it has been the mis- 
take of all metaphysicians. We must connect our hu- 
man grasp of this celestial state, even the unconscious 
adaptation of it, with its ultimate possibilities, if it is 
to be of any lasting benefit to us. We must leam the 
language of those w^e would teach, work out problems, 
cite instances and explain as clearly as the present sta- 
tus of understanding will permit how these works may 
be done. 

The human brain we know only responds to vibra- 
tion, and since the Immaterial Mind is vibrationless, 
sensationless — ^that is to say, in a human sense, voice- 
less — ^the human brain never hears truth. Right here 
is explained why students and inventors not only seek 
solitude but become solitary. The Infinite Intelligence 
from w^hich man derives all ideas that give him power 
comes to him through this voiceless channel. Paul re- 
ferred to it as Spirit and said: "He (it) maketh inter- 
cession for us with groanings which cannot be uttered."^ 
Had he sat down and studied w ith the Greek philosophers 
until he could have communicated his meaning to them, 
' Bible— Romans 8:2«. 



Life 79 

there would have been since a different world. If the 
human brain never hears this soundless intelligence, 
there must be some state into which we can put our- 
selves to enable us to hear it. This is no doubt what 
the religious orders have tried to do, but have signally 
failed. Their method has been to live a certain life 
expecting that this power would come to them. Zo- 
roaster said : "Live the life and you shall know the doc- 
trine." They have never agreed what that life was, 
and they have never received the doctrine. It is the 
contention of the Origin of Mental Species that if we 
learn the doctrine we will of necessity live the life. 

Another great teacher, Jesus of Nazareth, is re- 
ported to have said: "Many prophets and righteous 
men have desired to see those things which ye see and 
have not seen them."^ This must have reference to 
some human idea of righteousness. It is outlining a 
human idea of righteousness and living it, I believe, 
that has been the cause of the trouble. When we get be- 
yond all of this human fabrication and humbly listen 
to the voiceless truth, there will be born on earth a spe- 
cies of man that will transcend the highest human hope. 
If the human brain never hears this "Monitor" except 
through veiled glimpses and shadowy coruscations of 
light our first work is to increase our receptive capacity. 
This must be done too, not in meaningless metaphor 
and high sounding sophistry, but by patient scientific 
work. 

^ Bible— Matthew 13 : 17. 



CHAPTER VII 

The Ultimate Immaterial Element — Its Effect 
ox Human Life and Thought 

For fear we. forget we will repeat that the mass we 
call matter develops an activity which we have named 
felt-out mind. We have used the name felt-out mind 
for two reasons : the first reason is because of its exis- 
tence without consciousness ; and the second reason be- 
cause it is the name now generally used by writers on 
ethics and kindred subjects. The felt-out mind being 
merely a system which has developed through following 
the path of least resistance, it can be changed only by 
a process of slow variation. Any change in it results 
in a paralysis of some part, or excessive action in an- 
other. Having no reasoning power, it has no power to 
help itself and never returns to its normal condition 
except by accident or an unconscious adaptation of 
the Ultimate Element. 

The thought-out mind grew out of the felt-out mind 
just as the flower grew out of the plant. We have used 
the term thought-out mind for two reasons. The first 
is, it is sentient consciousness wherein is bom compara- 
tive analysis. The second is the same reason as given 
above. Like the felt-out mind, the thought-out mind at 
first follows the path of the least resistance. Fear, 
which is the dominating consciousness of the felt-out 
mind, becomes more active in the thought-out mind. 
Along with the discernment and the development of the 
faculty, decision, the thought-out mind begins to realize 
the possibility of increasing its usefulness by adding to 
80 



Ultimate Immaterial Element 81 

it strategy and implements. As a result of the same 
impulsion it begins to give names to objects and im- 
plements and exemplifies the human man or mind made 
out of attenuated matter naming the animals. 

Furthermore, his more intensified self-consciousness 
has enabled him to increase his ability to avail himself 
of more of the Ultimate Element. Unfortunately, as he 
has done this he has been led by an overwhelming human 
sense-power to pervert this impartation. Just in pro- 
portion as his self-realization increases, that is the 
realization of the Ultimate Element, does he pervert this 
Power- Intelligence to selfish means. So strong is this hu- 
man sense-power that at the present stage of civilization 
the value of every new discovery is measured by its 
therapeutical or military usefulness. 

During the early period of sensual development man 
will throw his woman and child to a wild beast to ap- 
pease its hunger, while he escapes. But as self-realiza- 
tion continues to the point of consciousness of the 
Ultimate Element he begins to defend what he before 
threw to the wild beast. At this point he begins to mur- 
mur against cruelty and oppression, he proclaims 
righteousness and denounces selfishness and injustice. 
As a result he gathers around him followers who can 
understand what he means but cannot express them- 
selves, and he is regarded as a prophet. The Ultimate 
Element which he has become conscious of prompts him 
to denounce as sin things the Ultimate Element abhors, 
and as a result is begun the attempt to separate good 
from evil. 

Out of the struggle between the unconsciously adapt- 
ed Ultimate Element and the evolved activity are de- 



82 Origin of Mental Species 

veloped the many varieties from beast to man. This 
struggle becomes intensified in proportion as the adap- 
tation becomes conscious and conscious mental species 
are born. Since the thought-out mind is controlled by 
the felt-out mind until self-realization ensues, there 
comes as a result of this self-realization a battle be- 
tween the two. During this period there exists what is 
known as civilized man along with his tyrannical insti- 
tutions. At moments of partial self-realization he sub- 
scribes to customs and law which he fails to live up to as 
a result of the counteraction of the felt-out mind. 
The felt-out mind, having no consciousness except a law 
and system of procreation, is forever at war with the 
thought-out mind and its feeble realization of perfect 
good. If this warfare were generally understood, all 
men would have the charity accredited to the Master 
Christian. We are taught in childhood a code of morals 
consisting of conventional laws, which laws are sup- 
posed to be the correct realization of right and wrong. 
This all sounds very well at the time, but the felt-out 
mind has a modus of its own. It destroys the images 
of thought and casts over the human consciousness a 
cruel spell from which many awaken only to be put to 
sleep again. . 

Thus the great tragedy of life, like the great trage- 
dy of civilizations, is found between the two periods — 
the period of human self-consciousness, and the reali- 
zation of the Ultimate Element, which realization gives 
us power over the terrific and unceasing demands of 
the felt-out mind. 

Occasionally men have come into the world who have 
claimed to be able to see something beyond that which 



Ultimate Immaterial Element 83 

is visible to the human eye, or which the evolved under- 
standing is capable of grasping. These men have often 
done wonderful things, and their followers likewise. In 
the course of time the followers of these men have al- 
most invariably deteriorated into mere magicians or 
ceremonial worshippers, despoiling the people through 
credulous frenzy, the result of doubt and fear. How- 
ever, science has never explained these men, nor have 
these men explained science. 

What these men have seen, the writer has seen, and 
it is not only a remarkable experience, it is also a won- 
derful privilege. As I have explained before, I insisted 
it should be translated into language and interpreted in- 
to thought instead of being worshipped and feared. This 
is the work we have undertaken, and it is what we are 
now trying to do. The sensorial or felt-out mind is 
stimulated by it; and the sentient or thought-out mind 
is inspired by it, and when its reflection overpowers the 
human consciousness we become super-men. It is re- 
corded that Moses "endured as seeing him who is in- 
visible." ^ Not only Moses, but all men who have en- 
dured have done so through this power. No doubt 
Moses and many others have been blessed with a re- 
markable realization of this power, and, as Huxley 
says, it is our business to learn more about this power 
and be governed accordingly. 

The human consciousness has found within itself 
certain forms of pleasure as well as certain forms of 
sorrow. However, the attempt to balance these has re- 
sulted in a mess. The first effect of a realization of 
this readjusting and reforming Element is seen in a zeal 
^ Bible— Hebrews 11:27. 



84 Origin of Mental Species 

on the part of the recipient to reform everyone in the 
world. The purpose is good, but unfortunately instead 
of working his way out of the mass of phenomena and 
human law he is in himself, he starts out to compel 
ever^^one to abide by a lot of human concepts which he 
has heretofore regarded as law and gospel. The world 
is full of these people, whom we all know. The scien- 
tific realization of this power results in our becoming 
conscious of the insufficiency of all man-made laws and 
a desire to conform to this perfect, universal, invariable 
and Infinite law. However, we can never do this so long 
as we make laws ourselves, for the very good reason that 
these human outlines, graven images, along with the 
belief that we can substitute ourselves for that law, be- 
come a barrier to further progress. The human con-, 
sciousness must be dethroned. Its empire of selfish- 
ness must capitulate to the empire of principle. We 
must understand this principle and let it govern us just 
as the electric current drives the motor. 

As a result of putting ourselves in the receptive 
condition just described, we realize the benefit by be- 
coming more normal. The demands of the felt-out mind 
begin to yield to the Absolute Mind and petty annoy- 
ances disappear. Acquired traits and unnatural ap- 
petites are the first to yield. The natural man being a 
harmonious expression of nature, any variation from 
this regularity is quickly restored to the natural con- 
dition by a realization of the Ultimate Immaterial Ele- 
ment. Nature, as we have stated before, has an un- 
conscious realization of this which is liable to variation, 
and this variableness is responsible for what has been 
classified as disease of the flesh. In the same manner 



Ultiviate Immaterial Element 85 

the human or thought-out mind varies under its uncon- 
scious realization of the Ultimate Immaterial Element. 
In this way diseases of the mind originate. However, 
a conscious realization of the Absolute Mind or Ultimate 
Element will result in restoring a diseased mentality 
to its normal state. Furthermore, a stronger con- 
scious realization of the Absolute Mind by the thought- 
out mind will react through itself and restore the felt- 
out mind to its normal condition. This process of both 
conscious and unconscious realization of the Absolute 
Mind explains all of the so-called miracles, mysterious 
healings and other manifestations of power by pious 
men and women. Correctly understood, it would clear 
up all of the mistaken ideas of many cults, sects, or- 
ganizations and schools who teach the possibility of 
mental power. What is still more important is the pos- 
sibility of teaching this to intelligence. People are 
sometimes touched by this Power and are changed peo- 
ple ever afterward. There have been those in both his- 
torical and modern times who have been marvelously 
helped by those who claimed to heal sickness by the aid 
of this power. When this has happened, there has near- 
ly always been an entirely different realization of life. 
This is more noticeable in their lives and actions, and they 
will try to tell others of something wonderful they have 
seen. But alas! judging from past experience, it seems 
that everyone must realize this power in this mysterious 
manner. This is what has prompted us to undertake to 
explain the Origin of Mental Species, for we are con- 
vinced when the process of operation is understood and 
this subject can be studied scientifically, man will be able 
to get this through a properly prepared intelligence. 



Si) Ongin of Mental Species 

To understand this we must learn that wandering 
phenomena are not man. Man is born when the first 
effort is made to explain phenomena. Out of this at- 
tempt to explain nature is developed the enlightened 
man, and when there is nothing more to explain man 
will be perfect. Thus the process of explaining na- 
ture explains ourselves. We explain ourselves out of 
the natural into a higher life. Here are explained two 
interesting features of life. One is the failure of relig- 
ions to lift mankind out of the warfare in which he 
lives, and the other is the remarkable uplifting influence 
of natural scientists on the world. 

A confirmation of my contention that the first effect 
of Absolute realization was an attempt to explain phe- 
nomena, came about in an interesting way one evening 
in a city of southern Florida, U.S.A. A man of very 
ordinary appearance was addressing a small crowd on 
the courthouse plaza on the subject of Universal Evo- 
lution. I stopped to listen to him and along with some 
others I was compelled to indulge in a sense of amuse- 
ment at his absurd explanations of well understood prin- 
ciples of natural science. To show that I am not mis- 
representing the man, I will quote one of his statements. 
He was criticizing natural science severely and made 
the following explanation with an attitude of self-satis- 
fied assurance that was amusing: "They say the com- 
pass points to the north pole becauses it is magnetized. 
That is what they tell you. Now the reason is because 
all of the compasses ever made were made from minerals 
mined in the northern hemisphere. Had the minerals 
been mined in the southern hemisphere the compasses 
would have pointed to the south pole." "Yet," he con- 
tinued, "the power which governs all things they know 



Ultimate Immaterial Element 87 

nothing about. I wish I could tell you about it so you 
might understand, but when I attempt to tell you in 
words it loses fifty per cent in the telling." In spite of 
his unscientific statement, he commanded the respect 
of his hearers. I suppose I was the only one there who 
understood the strange look on his face when he spoke 
of this holy power he would have us all understand. 
Just such men as this have done wonderful things, but 
at the same time are responsible for the appalling theo- 
logical contradictions which have enmeshed mankind. 

If, instead of working themselves into this fruitless 
frenzy, they would apply this knowledge to system- 
atically determining cause and effect, they would be of 
some service to mankind. Their minds become wander- 
ing phenomena which end in apocalyptical visions which 
few ever understand. They teach these concepts, and 
thousands believe them on the strength of their having 
performed a few miracles. In modem times, especially 
in America, where men have performed miracles in money 
making we have suffered from the same thing. Be- 
cause they have been able to do these things, they have 
been quoted as authorities on every conceivable subject, 
and people have believed them because they performed 
wonderful feats in the industrial world. A remarkable 
development along an}^ particular line which we have 
named genius does not denote intelligence of a high 
order, but is very often an unconscious adaptation. This 
line of light neither makes a man broad nor noble. It is 
this one-sided abnormal sense development that is re- 
sponsible for our medical and religious theology. 

The highly developed human consciousness realizes 
the existence of a universe of Absolute law, but never 
sees it. Because this sight is not felt-out nor thought- 



88 Origin of Mental Species 

out, it is revealed. This explains the origin of evolved 
as well as revealed religion. While much good has been 
done by these teachers of moral codes, based on their 
realization of a higher law, on the other hand revealed 
religion, however pure in itself, has never overcome the 
hold evolved religion has had on mankind. Too often 
it has intensified the powder and influence of evolved relig- 
ion which it has used to enslave mankind to its evolved 
forms and customs. It is this human cult, given divine 
authority, which prevents man from advancing to the 
point where he might hear the soundless voice of perfect 
harmony and become an enlightened man. 

Let us here realize what these conclusions uncover to 
us. Must we believe that the human mind perverts In- 
finite power .^^ We must realize this unwelcome truth 
and meet it like men. There is only one power and the 
perversion of this is responsible for the appalling catas- 
trophes of life. Until we have grown to the point where 
we can intelligently realize enough light and be scien- 
tific enough to use it intelligently, all of the social up- 
lift and peace propaganda talk is but a voice crying in 
the wilderness of human woe. Nature is warfare, and 
both felt-out and thought-out minds are purely natural. 
Until we have power to control the demands of nature, 
its appetities, its passions, along with its fear of starva- 
tion as well as annihilation, we will be utterly helpless. 
Pathetic indeed is the scene which unfolds itself to the 
mind trained in the ways of nature and conscious of the 
law of God. Words at best only profane this Law whose 
voice is action and whose deeds are never expressed in 
anything less than perfection. 

' "O ye sons of men, how long will ye turn my glory into 
shame?" Psalms 4:2. 



Ultimate Immaterial Element 89 

While on the subject of perversion of power bestowed 
on us, let us look the thing full in the face and see the 
shameless depravity of human activity which, for the 
want of a better word, we have called human conscious- 
ness. A mind untrained in the ethics of wisdom will un- 
consciously, when intensified by Absolute power, injure 
those it often might love. This power when it has its 
own way appears meek, but behind this meekness, when 
it is antagonized, is hidden the most unrelenting hatred. 
Here is revealed the religious persecution which has 
caused so much unhappiness. Extended, it makes wars 
which are the general expression of it, but what are we 
to say of those who, while professing love for mankind, 
murder by the aid of this power ? Note the case of Ana- 
nias and his wife. When Peter accused him of dishon- 
esty, he "fell down and gave up the Ghost." We might 
excuse this saying that it was the effect of emotion or 
fear but for this scripture : "Then said Peter unto her 
(Ananias' wife), 'How is it that ye have agreed together 
to tempt the Spirit of the Lord.'' behold, the feet of them 
which have buried thy husband are at the door and shall 
carry thee out.' Then fell she down straightway at his 
feet and yielded up the Ghost."^ Even if we still ques- 
tion the last instance and try to explain it away, what 
are we to say in the face of such evidence as the instance 
wherein and whereby the Absolute power explained to 
Moses how to prove he was endowed with superhuman 
power.'' In the light of the explanation of minds and 
their adaptation of the Unseen, these conversations of 
men like Moses with God are no longer absurd or mirac- 
ulous. Moses asked for a sign and he was given power 

^ Bible— Acts 5:9, 10. 



90 Origin of Mental Species 

over matter to make it obey his will. Furthermore, he 
was given power to disease flesh and heal it. It is use- 
less to deny this power any longer. There are things 
in the world we cannot understand and never will under- 
stand until we take up these matters in the light of ap- 
plied science and solve them. This whole chapter, con- 
sisting of the Fourth of Exodus, when read in the light 
of the theory of the Origin of Mental Species, becomes 
a remarkable revelation of the Power that is within the 
reach of men. This power in the hands of imperfect 
men and women is the key which unlocks the mystery of 
the Jesuitism that in some form has attached itself to 
every religion. It is the human element which enters 
into every mortal effort and since it never sees itself but 
is visible to its enemies, we learn why the pot is always 
calling the kettle black. 

It was its unconscious use that first attracted my 
notice among people who were exercising this super- 
human powpr. While investigating this, I ran counter 
to a mesmeric influence which manifests itself by weav- 
ing a web by means of which it entices its victims. This 
attendant evil will be the subject of another chapter. It 
is the Ultimate Immaterial Element and its influence on 
Human Life and Thought we are considering now. 

Still further investigation of the effect of the Sus- 
tained realization of the Absolute power revealed the 
startling fact that sensation in the flesh, or, correctly 
speaking, the felt-out mind can be so overcome that the 
most powerful pleasure known to human beings can be 
totally eliminated. This understanding would not only 
take pain out of dentistry but it would also take the so- 
called pleasure out of prostitution. Why wrangle over 



Ultihate Immaterial Element 91 

creeds and cults when such a power is at our command? 
WTiy mystify children with "don'ts" when mystery only 
makes them curious and leads them astray, when the 
whole thing can be eliminated? I am not writing theory, 
I am describing the results of experiments and telling of 
demonstrations made in numerous instances over these 
human traits. A large part of the literature of modern 
times has dealt with misalliances written by women and 
read mostly by women. The picture show is but an- 
other way of telling the whole story over again. What 
makes the sex question so fascinating that those w^ho 
profess to be above it are always discussing it? If they 
have risen above it, as they claim, why are they always 
discussing it? They are lying to themselves and cheat- 
ing those to whom they talk. If they were above it they 
would not think of it. This is the method of the Abso- 
lute Mind: to destroy all that is unlike itself. 

There is another interesting side of this denatured 
person. When all human attraction is overcome, a form 
of cruelty sets in which accounts for the cruelty of the 
dark ages which followed the rise of celibacy. To people 
of fine sentiment, this process of purification of the flesh . 
is not injurious to themselves nor hurtful to others. But 
upon material people who have never lived in a higher 
world than passion and appetite, it often has an entirely 
different effect. These people are always sentimental 
and emotional and, knowing nothing else, when it is de- 
stroyed, regard all fine sentiment as a manifestation of 
weakness, and as a result become the most intensely 
cruel people in the world. Often starving for the very 
completeness which comes as a result of the uniting of 
the two ideas which completes man, they turn their own 



92 Origin of Mental Species 

bitterness on the world and are a blight to every life 
they touch. 

While on this subject, we miglit consider the effect 
of celibacy on human life and thought in the light of the 
Origin of Species. Since learning that Absolute con- 
sciousness would produce celibacy, I am now aware of 
the origin of this belief in religious orders. Not under- 
standing Absolute consciousness and being unable to 
avail themselves of it, they have reversed the process and 
attempted to develop spiritual Power through practicing 
celibacy. This again proves the rule of the Origin of 
Mental Species which contends that the thought-out 
mind influenced by the felt-out mind always pers^erts the 
Absolute and thereby cheats -itself. The human mind is 
negative purely and does everything wrong. Thus it 
has caused men to attempt to practice the effect without 
the cause. Professor Graham Bell in an article on 
eugenics has suggested, as a matter of interest, that we 
investigate the celibate scholarships of England and see 
what kind of men they have produced. This eminent 
investigator goes farther and suggests that perhaps our 
modern scientific achievements have been the result of 
taking these submissive men out of the world. ^ 

^ "Monastic-ism's record in the Philippines presents no new 
general fact to the eve of history. The attempt to eliminate the 
eternal feminine from her natural and normal sphere in the 
scheme of things there met with the same certain and signal 
disaster that awaits every perversion of human activity. Begin- 
ning \Aith a band of zealous, earnest men, sincere in their con- 
victions, to whom the cause was all and their personalities 
nothing, it there, as elsewhere, passed through its usual cycle 
of usefulness, stagnation, corruption and degeneration. The priest 
under the celibate system, in its better days, left no offspring 
at all, and in the days of its corruption none bred and reared 
\mder influences that make for social and political progress." 
From the Introduction to "Xoli Me Tangere" (The Social Cancer) 
of Jose Rizal, by the translator Charles Derbyshire. The 
Philippine Education Company, Manila, P. I. 1912. 



Ultimfite Immaterial Element 93 

This being the effect of the influence of the felt-out 
mind on men in a chosen vocation and protected by a 
special training, whai would be the effect of celibacy on 
a race controlled by an organization that made no so- 
cialized provision for the reproduction of the species, 
besides holding over it a moral stigma? In its better 
days there would be no offspring at all, and in the days 
of its corruption none that would make for social and 
political progress. Assuming for purely analytical pur- 
poses, for otherwise it would be unthinkable, that there 
would be no day of corruption, and assuming that Pro- 
fessor Bell is correct in his theory, we perceive the sub- 
missive and unfit being eliminated unconsciously by a 
process of their own. 

In my opinion, the whole thing has been wrdng. The 
inverse idea of things ever present in the human mind 
has been a constant lure and cheat. If we wish to get 
effect, we must have cause first, and when we get the 
cause we must not at the first realization of it substitute 
our own opinion for cause. We will never know what 
we will be nor how to be it until we have become more 
in a mental as well as in a spiritual sense. A gleam 
of light portending a higher hope on earth is soon 
eclipsed by human self-righteousness. 

There is another phase of this question of celibacy. 
If people who have a higher light than the human, and 
this light silences the senses, is it reasonable, I ask, for 
those who have light to cease to procreate when they are 
the channel through which light must continue to come 
into the world ? Is not this the most s.ubtle method to 
take the light out of the world .^^ But this type of people, 
it appears, never reason outside of the immediate ob- 
jective. And when this subject is considered in the 



94 Origin of Mental Species 

light of evolution as understood in the Origin of Mental 
Species, it would have no other effect than to take the 
conscious beings out of the world. The many forms, 
and highly developed forms at that, would be still de- 
veloping to the point where they might become conscious. 

Applied science, which has done so much for the 
world, must be carried into the field of metaph3^sics. We 
do not lack material, but we do need a classification and 
arrangement of that material. We must learn the an- 
atomy and physiology of the felt-out mind which we 
must map, classify and chart. We need another Harvey 
to locate its main arteries of circulation with their lateral 
veins ; explain its methods of distribution and the cause 
of mal-nutrition, which mal-nutrition results in anemic 
spots where diseases originate. We must have men who 
can gather the fleeting fancies of the thought-out mind 
where they may be classified and analyzed and finally 
weighed in the balances of absolute Immaterial Intelli- 
gence so that scientific conclusions may be reached. 
When men like Lord Kelvin and Thomas Edison take 
hold of this subject we will learn the nature of this cur- 
rent as well as the nature of its mysterious inductive by- 
product named mesmerism. 

While considering this phase of the latent possibili- 
ties of the study of mind, it might not be out of place 
to make an analogy. Had men attempted to study mag- 
netism and electricity by analyzing matter, what would 
we have accomplished? Yet this is just what we have 
done in studying animal life. It might be said that we 
find matter without magnetism and electricity in it, but 
we also find matter without life in it. Inorganic sub- 
stances as well as dead animal life serve as useful illus- 



TJltimhte Immaterial Element 95 

trations. In the shoi^t period of its existence as a known 
power, it is wonderful what has been learned about the 
unseen electric currents. Yet the activity of the body 
is just as visible, is subject to short circuits which result 
in violent explosions and reactions both mental and phys- 
ical. It has its highly sensitized as well as its non-sensi- 
tized parts, which parts appear to react on each other, 
similar to the effect produced by imperfectly insulated 
electric parts. However, this little diversion by the way 
of illustration need not cause us to conclude that the 
felt-out mind is electricity as it is generally expressed, 
but it certainly serves as a useful hint. 

While on this subject, let us consider briefly what we 
mean by Applied Science. Our wonderful knowledge of 
mechanics and electricity is the result of putting our 
knowledge to practical use. But how, it may be asked, 
can this be done when we have no material to work with? 
In the accepted sense of material this is true, but when 
we understand that both the felt-out and the thought- 
out minds are material, merely highly attenuated forms 
of matter, we have something to work on. Neither do 
we need to lose ourselves in hypothesis to find useful sub- 
jects and examples. It has been said long ago that there 
were three classes of people in the world, and while they 
are subject to variation, for elemental consideration 
they are useful. The first is that large class of people 
who talk about people ; the next class are those who talk 
about things ; and the third class are those who discuss 
ideas. All of us are conscious of this and we have also 
realized how distasteful the lower thought is after we 
have accustomed ourselves to the higher. We are also 
aware of the ennobling and uplifting effect of discussing 



96 Origin of Mental Sjiecies 

ideas. Through discussing them, we get an effect inter- 
estingly described by Huxley as "A melody of ideas." 
If we will carry this discussion, which I have suggested 
in previous chapters, to a consideration of this melody 
of ideas apart from the symbolized idea, we find a fourth 
class which the eminent Bishop who made the illustration 
should have known. In this class the symbol disappears 
and as a result symbolized conversation, unless it be of 
a very high order, becomes not only distasteful but un- 
healthful; agreeing with the scriptural injunction which 
tells us that our "conversation is in heaven."^ Here we 
get a practical idea of what is meant by Heaven, namely 
an impartation and consideration of the Absolute. When 
we have reached this point, we can discern easily the 
real from the unreal, which is applying positive science. 
This is the non-variable of Plato, had he known it, in 
the Absolute sense. There are those who have got a 
feeble knowledge of this realization and by insisting that 
the variable was but fleeting phenomena of physical and 
mental activity, which activity was in the final analysis 
nothing more than sentient illusions, have done interest- 
ing things for themselves and others. Thus a slight 
knowledge of the Absolute, which Absolute is known only 
through the Absolute sense, enables us to separate the 
real from the unreal whereby we become positive instead 
of speculative and begin to apply science to sentient as 
well as non-sentient matter. 
^ Bible— Philippians 3-20. 



■ \ 

\ 

CHAPTER VIII 

Induced Activities 

While considering in the last chapter the Ultimate 
Immaterial Element and its effect on human life and 
thought, we encountered some indirect influences which 
I have named Induced Activities.^ 

I have used the word induced because of its resem- 
blance to induced electrical currents. While the analog}- 

^Ethical students have long been conscious of an X quantity 
in the process of evolving civilization that increases in power and 
intensity until it supplants the established order without changing 
its name or obvious significance. Feeding on the natural pro- 
cesses of evolution it deceives those it would cheat by blossoming 
into art, culture, opulence and grandeur. In a fragmentary way 
its methods are known to a peculiar but unclassified type of 
students. Democracy has always been regarded as its only anti- 
dote. But no people has yet, as a class, been sufficiently learned in 
the principles of ethics to extend democracy far into an intensi- 
fied civilization. Rather has the democratic element been inclined 
to keep civilization in the grasp of the primitive. Until we can 
see the principles of an ethical democracy as we now see the 
principles of the exact sciences this limitation will continue. 
"Our scientific education ought to teach us," Tyndall says, "to 
see the invisible as well as the visible in nature, to picture with 
the vision of the mind those operations which entirely elude the 
bodily vision; to look at the very atoms of matter in motion and 
at rest, and to follow them forth, without ever once losing sight 
of them, into the world of the senses, and .see them integrating 
themselves in natural phenomena." 

When we are taught the different mental attitudes of men 
in their respective environments, the relation of the mental atti- 
tude to the environment, the influence of progress and education 
on these mental attitudes as well as that of jealousy, misunder- 
standing, and human ambition, we will cease to classify men in 
mobs and accuse and abuse them. When we understand that 
the human mind is but a process of integration of atoms, called 
matter, into natural phenomena on a gradually ascending scale 
we will study mind as we now study matter and the scientific 
processes of men like Tyndall will become the principles of 
psychology. 

97 



98 Origin of Mental Species 

is not complete, I have found such relatively immaterial 
activities as electric and magnetic currents very helpful 
in conve3ang to another what is meant by felt-out and 
thought-out minds. 

These induced and inducing activities have been 
known at all times, have manifested themselves in all 
places, and their visible activities have been classified 
under the names of mesmerism and hypnotism. It is 
this mysterious, intangible power which has lured so 
many students away from the line of investigation which, 
had it been continued, would have long ago put mental 
research on a' scientific basis, and at the same time ex- 
posed its subtle and deceiving methods. 

This seemingly immaterial action without a visible 
material medium, disguising in the form of supernatural 
mind, is responsible for all of the phenomena through 
which its believers have pretended they could communi- 
cate with souls that have passed into an unseen world. ^ 

^ Under the influences of emotionalism induced by the tragedies 
of the war of the Allies — The United States of America and 
the Central Powers — there is a revival of interest in psychical 
manifestations and communications. Such representative men 
as Sir Oliver Lodge and Sir Arthur Conan Doyle are not only 
lecturing and writing on the subject but they are sincere in their 
efforts to avail themselves of this method of communicating with 
loved ones killed in the war. We sincerely sympathize with all 
of these in their sad bereavement, and far be it from us to 
deny them any comfort derived from this or any other source. 
They are, however, making the mistake of studying the phenomena 
instead of the power by which, and the channel through which, 
these manifestations and communications are made possible. 
Moreover, we have not at the present time any processes known 
to science or education for studying these phenomena. Before we 
can make any deductions from these psychical demonstrations 
we will be compelled to learn more about the nature, substance 
and constituent elements of which these phenomena are con- 
stituted. 

It is the contention of the Origin of Mental Species that there 
is au Absolute Perfect Mind which not only fills all space, but 



Induced Activities 99 

While their seances and manifestations have often 
been accompanied by trickery and mechanical ingenu- 
ity, their adepts have, in all sincerity, actually produced 
to the satisfaction of the senses, the things they claimed 
they were capable of doing. 

These manifestations have been to the student of ac- 
tion without a medium what the felt-out mind has been 
to the naturalist. They surround, in some measure, 
nearly all forms of life, and being both intangible and 
elusive they have engrossed the attention of students who 
have exhausted themselves in their efforts to systematize 
its fleeting phenomena. In the early stages of organic 
life it is expressed in the form of odor, as instanced in 
flowers. Animals practice it to lure their prey, and in 
pre-civilized man it is expressed in secondary sex habits, 
mysterious arts and cult. Civilized men cultivating it 
developed it to the point where legislation was necessary 
to stop its public practice. However, our whole civili- 

in itself constitutes all space, and this Mind constitutes the only 
communication without a material medium. • There is, however, 
one psychical mind that exists wherever matter and its psychical 
expression exist. But this psychical mind is dependent on matter 
and does not exist beyond the range of matter. But this psychi- 
cal mind is not Spirit. The psychical mind outlines forms and 
describes in symbolical language while Spirit neither images nor 
outlines. Besides, the eflfect of Revelation is to destroy the 
power of the psychic and efface the images. 

This psychical mind has been both under-estimated and over- 
estimated long enough. It constitutes the law of inheritance of 
the functions and their formations as well as the possibilities and 
tendencies of mental powers and their intelligent expressions. 

Just as our memory can recall incidents attending our per- 
sonal existence, so this one psychical mind can recall incidents 
of its existence, and the psychical medium is one of those who 
can subordinate their individual personal memory and become an 
expression of this one psychical mind wherein is retained all 
of its activities in the nature of material creations and their 
attendant experiences. 



100 Origin of Mental Species 

zation expresses it, from the influencing of children's re- 
ligious and political beliefs by their parents through all 
of the intricacies of human organization to imperialism 
in governments and religions. 

Its cruder forms which have found expression in the 
lobster's claws, which expression when extended consists 
of the mistaken idea of love, have resulted in much of 
our current literature, and deceiving its guileless prey 
has strewn the battlefields of mental warfare with 
maimed and crippled as no material war has ever done. 
This we feel had better be left to dawn on the conscious- 
ness of the student as he progresses in the study of the 
Origin of Mental Species. We have been prompted to 
do this since learning that the study of this powerful 
strategy has the effect of fascinating the reader, debas- 
ing the teacher and has moreover been the Golgotha of 
many well meaning men and women. 

The Jewish and Christian civilizations have never 
removed from the wall of memory the allegory which de- 
picts the first influence of this invisible power on man- 
kind. It was this same influence that was given the 
name of "evil" in Jewish life. Later, under the revival 
of the activity of the Ultimate Element through the 
teachings of Jesus, its result and intensified power be- 
came known as "Spiritual wickedness in high places."^ 
With the decline of the actual knowledge of God as Spir- 
it there came, as a result of this decline, a deification of 
a human imaged god and the personification of this mys- 
terious tempting influence under the name of "devil."' 

^ Bible — Ephesians 6:12. 

^ Mr. Arthur J. Balfour, in hi>; address to The Congress of 
the United States of America called attention to this impersonal 
evil in a manner that makes it visible to the vision of the mind. 



Induced Activities 101 

In that remarkable drama of Job where man's faith 
in an intervening God is put to the supreme test, we get 
a very interesting description of this mysterious agency, 
which we will quote on account of its illuminating possi- 
bilities : "Now there was a day when the sons of God 
came to present themselves before the Lord, and Satan 
came also among them. And the Lord (Absolute con- 
sciousness) said unto Satan, 'Whence comest thou?' 
Then Satan (Induced Activities) answered the Lord and 
said, 'From going to and fro in the earth, and from 
walking up and down in it.' ^ In a manner this is a won- 
derful description of the advent and departure of life's 
attendant evils. According to this, it is merely an in- 

He said: "When I was young we used to flatter ourselves that 
progress inevitably meant peace, and that growth of knowledge 
was always accompanied by the growth of good will. 

Unhappily, we know better now and we know there is such 
a thing in the world as a power which can, with unvarying 
persistency, focus all the resources of knowledge and of civiliza- 
tion into the one great task of making itself the moral and. ma- 
terial master of the world." 

(It is a well known fact that the soluble products resulting 
from the life of Infusoria in limited cultures cause the death of 
these creatures at the end of a certain time merely through the 
presence of an excess of these products. In other words, these 
organisms may be said to be poisoned by their own excretions. 
The necessity which farmers are under of having a rotation of 
crjops on a given piece of land ha^ been explained in the same 
manner, namely, that each species of plants produces a toxic 
substance peculiar to itself [not yet isolated] which emanates 
from the roots and remains in the soil where it exerts an inhibit- 
ing action upon the plants of the same species. ) Excerpt from an 
article on Bio-Chemical Characteristics of Species (Efforts to 
Discover a Specific Differentiating Substance) by Dr. Louis 
Legrand, Laureate of the Academy of Medicine, Paris, in Revue 
Generale des Sciences, Scientific American Supplement Trans- 
lation. 

'^ Bible— Job 1:6, 7. 



102 Origin of Mental Species 

duced activity which begins nowhere and ends nowhere. 
It is this influence that is ever present in the human con- 
sciousness wherewith to cast a shadow over every hope- 
ful endeavor and blight every noble work. It is this in- 
fluence which from childhood we have been cautioned 
about; it has been ever the subject of preacher, moral- 
ist, Sunday-school teacher and pious or fearful mother, 
but they have never told us what it was. It has been the 
ghost in the dark to every child, wherein and whereby is 
developed the latent fear of after-life. It has been re- 
sponsible for the teaching that as a reward for resisting 
it here, we would be by some supernatural process trans- 
lated to a place where we would be rewarded for the 
good we have done here. Furthermore, it is responsible 
for the belief that people continue to live in some state of 
tenuous animation after our consciousness of mortal ex- 
istence has dissolved. Likewise, it is the birth-place of 
metamorphosis and the supposedly higher ideal of met- 
empsychosis. Besides all of these beliefs and their at- 
tendant ramifications, it is the elusive uncertainty out of 
which has grown the human ideas of Heaven and Hell. 
All of these and all other illusions are born of this per- 
sistent but unaccountable something which is always 
pretending to be something more than it is. It has been 
long enough mistaken for a reality. There is action 
without a medium, that is, in a material sense, but it is 
the Immaterial medium consisting of the Absolute Mind 
and not this elusive form of matter which leads you no- 
where but astray. 

This mysterious influence and its activities have been 
long enough denounced by those who did not believe in 
them, and, on the other hand, it has been too long de- 



Induced Activities 103 

fended by those whose only evidence has been the satis- 
fied senses. Neither denial nor affirmation proves any- 
thing, and if we wish to learn anything, they must be 
abandoned. When the Origin of Mental Species is un- 
derstood, as it will be some day, man will understand 
the birth, growth and death of the felt-out and thought- 
out minds. As a result of this he will understand how 
the real man is born of the dawn of the consciousness of 
the Absolute Spirit-Mind, and then he will scientifically 
learn his relation to the Infinite wherein and whereby he 
is given power over the attendant evils of the life he 
must live here. He will learn that his Consciousness is 
the Son of God, which consciousness is the only thing 
that God is the father of, and comes to every man ready 
to receive it. Understanding this, he will work scientifi- 
cally, he will separate the conjectural from the Abso- 
lute ; the false from the true ; purify by this process his 
mind and as a result be ready to receive more of the 
transforming power, which power constitutes the real 
man. 

While innumerable volumes have been written on this 
subject of mesmeric powers, we find it difficult to write 
extensively about it. This is the result of knowing 
what it is, or more correctly expressing it, what it is not. 
The books written on this subject have been written 
largely to teach its power and how to avail oneself of 
it. However, the theory of the Origin of Mental Spe- 
cies uncovers the appalling fact that it is an evil, and 
what is still more appalling, it is an evil that cannot be 
turned to good. It is the "snare," the "pit," and "the 
fowler," so wonderfully described in the ninety-first 
Psalm. Any attempted use of it will result in demoral- 



104 Origin of Mental Species 

izing the user as well as those it may be used upon. There 
is only one way to combat it and that is to learn its 
nature and method of operation, and grow in the un- 
derstanding of the Absolute Mind and overcome its in- 
fluence. 

Unlike the normal condition of the felt-out mind, 
which condition is both necessary and useful to us here, 
and the thought-out mind which is necessary to the real- 
ization here of the Absolute Mind, this induced activity 
is of no use whatever to mankind. It not only lures us 
away from attempts to uplift the race, it is a veil to 
every expression of light, and what is still worse, it is a 
constant reminder to the felt-out and thought-out minds 
of their debasing rather than their elevating tendencies. 
Under its influence in religious and moral activities, our 
whole moral status has been debased. Virtue, which 
should consist of lofty, noble and Christian attributes, 
has been given the significance of an attribute of the 
flesh. While morals should have the significance and 
the principles of honor, justice and charity, they have 
under this influence become largely associated with an 
authorized or unauthorized propagation of the species 
and its attendant obligations. Thus, as a result, ma- 
terial means to escapef this have been developed by 
numerous sects and organizations which have brought 
only blighted lives to all who have been induced by them. 
What is termed sex-h^^gienc is the latest manifestation 
of this insidious activity to keep itself in the foreground. 
What it wants is to be thought about, as this is its only 
existence. Hence, it has become the subject of women's 
clubs (which female organizations are its most fertile 
fields), medical societies and schools. Yet if these people 



Induced Activities 105 

could realize that it is but a method of fascination, which 
fascination is always drawing us back to a consciousness 
of the attributes of the flesh, wherein and whereby origin- 
ates the very abuses they are trying to escape, they 
would learn that the only way to escape them is to cease 
talking about them. Furthermore, inversely expressed, 
it is ever present to silence the voice or palsy the tongue 
of the parent who should teach within the sacred pre- 
cincts of the home its ensnaring and enslaving methods. 
In proportion as man has been raised by the processes 
of civilization above the natural, his burden of responsi- 
bility has increased. Nature has a method of her own 
and the conventions of mankind have antagonized her, 
hence the cross on which so many have been crucified. 
We must learn the nature of these induced activities 
if we hope to overcome them. Not by studying them as 
a power, but by learning they are not a power when we 
can avail ourselves of the Absolute Mind which conquers 
and dissolves the insidious foe. 

Aside from the effects of these induced activities, 
there is another less distasteful but equally unfortunate 
effect of them. It is the personal dislikes which cause us 
so much annoyance. It accounts for the inharmony of 
families and the feuds growing out of them. But more 
important still is its being the cause of what is often de- 
scribed as an unaccountable dislike of man and wife, 
which dislike often results in divorce. This often takes 
place after years of normal living attended by the re- 
sponsibility of raising children. This is probably the 
most unfortunate condition for which it is responsible. 
It inspires argument, colors conversation with hatred 
and puts a sting in every statement, thus preventing 



106 Origin of Mental Sjwcies 

harmonious conclusions. It is the prejudice which at- 
taches itself to every belief. This prejudice often sepa- 
rates children from their parents, especially when the 
children have early in life advanced beyond the under- 
standing of their parents. It is this expression of these 
induced activities in the form of prejudice which has 
been responsible for religious persecution, both material 
and mental, with its resultant factional bitterness and 
unchristian wars. It accuses unjustly and is responsible 
for the misrepresentation and malice from which we have 
all suffered. 

An equally important effect of it has been its effect 
on the minds of those who are religiously inclined but 
not scientifically educated. Discerning what has been 
termed the ills of the flesh, they have turned away from 
it and attempted to escape them entirely by being ab- 
sorbed in the Ultimate Element. However, it is these 
induced activities from which they have tried to escape 
and which they have failed to separate from the normal, 
natural man resulting in their going to the opposite ex- 
treme. Life freed from this pernicious activity would 
consist of the answer to the prayer, "Thy Kingdom come 
in earth as it is in Heaven," and life would have few 
crosses and little woe. 

We cannot escape it except by destroying it and we 
can never destroy it until we have separated it in our 
consciousness from both the normal, healthy felt-out and 
thought-out existence and the Absolute Immaterial Ele- 
ment. And what is very important, when we understand 
the theory of the Origin of Mental Species, this ceases 
to be a personal matter. When we understand this, we 
no longer correct 'the child but the error, we no longer 



Induced Activities 107 

fight the man but the manifestation ; and to do this we 
separate them from the enemy and invoke their aid to 
destroy it. What a wonderful warfare it will be when 
we have enlisted under the banner of science in the 
army of truth to destroy this deceiver who not only 
makes us enemies to each other but to ourselves ! This 
final war will end the warfare of science and theology, 
the antagonism of religions, promote a mutual under- 
standing among men, and out of this will grow the only 
religion that will ever establish peace on earth, namely, 
the extension of science until it acquaints us intelligently 
with the Ultimate 'Element, with its attribute of health 
and harmony, which harmony we believe to be God« 



CHArTER IX 

DlFFICUI/riES OF THE ThEORY 

''Whence are we? Wliither are we going? Whence 
this earth of ours and the plants and animals which 
make it their home? Whence the sun, the moon, and 
stars — those distant and brilliant, yet mysterious repre- 
sentatives of our visible universe? Did they have a be- 
ginning, or have they existed from all eternity? And if 
they had a beginning, are they the same now as they 
were when they first came into existence, or have they 
undei'gone changes, and if so, what are the nature and 
factors of such changes? Are the development and 
mutations of things to be referred to the direct and 
immediate action of an all-powerful Creator, or are they 
rather to be attributed to the operation of certain laws 
of nature, laws which admit of determination by human 
reason, and which, when known, serve as a norm in 
our investigations and experiments in the organic and 
inorganic worlds? Are there special interventions on 
the part of a Supreme Being in the government of the 
imiverse, and are we to look for frequent if not con- 
stant exhibitions of the miraculous in the natural world ? 
Has God's first creation of the universe and all it con- 
tains, of the earth and all that inhabits it, been followed 
by other creations at diverse periods, and if so, when 
and where has such creative power been manifested? 

"These are a few of the many questions about the 
genesis and development of things which men asked them- 
selves in the infancy of our race. And these are ques- 
108 



Difficulties of the Theory 109 

tions which philosophers are still putting to themselves, 
and which, notwithstanding the many thousands of years 
during which they have been under discussion, have to- 
day a greater and more absorbing interest than in any 
former period of human history."^ 

I have quoted the above comprehensive question from 
"Evolution and Dogma," by Professor J. A. Zahm, 
C.S.C, for several reasons. Some of these reasons will 
become evident as we proceed, while others we will briefly 
consider now. 

The trouble with w^orks dealing with final causes is 
that they are almost invariably written by either religious 
or scientific specialists. Necessarily, as a result of their 
limitations, they produce a limited work. This is espe- 
cially the case when they have allied themselves with some 
school or class. They are so in the habit of explaining 
what they know that they never open their minds to 
what you are trying to express to them. Moreover, they 
insist on explaining everything from their own hypo- 
thetical norm. Th^ question quoted was written by a 
teacher of physics, a scientist, a student, a professed 
religionist and an unpretentious, pious man. It was 
written just at the time when evolution was in the hands 
of that element (ever present), which when anything 
new and useful comes into the world perverts it and 
makes a fetish out of it. But the counterpoise of intelli- 
gence rescued evolution from a strangulating myopia. 
About this time, through one of those general and unex- 
plainable awakenings which come to men of one mind 
like Divine intervention, there came the realization that 
evolution was not an intelligent force. This explained 

^Evolution and Dogma — Zahm (Page 14). 



110 Origin of Mental Species 

arrested types, perversions, and the many manifestations 
which humanly created gods have never explained, 
whether done in the name of religion or science. As a 
result of this, evolution took its rightful place in the 
world. The most important question asked by Professor 
Zahm is being asked by every man, woman and child 
every day, and for this reason we will consider it briefly 
while our conclusions about evolution are fresh in mem- 
ory. "Are there special interventions on the part of a 
Supreme Being in the government of the universe, and 
are we to look for frequent, if not constant, exhibitions 
of the miraculous in the natural world .?" According to 
the theory of the Origin of Mental Species, there are 
such interventions, they are constant, and they are mirac- 
ulous to the felt-out and thought-out minds. But they 
are conditional. They are conditional on mental purifi- 
cation, or, putting it in another light, they are the re- 
sult of freeing the mind from phenomena. When evolu- 
tion had cleared away much of the mass of illusions 
through which man had been previously compelled to 
contemplate creation, he was ready to receive the revela- 
tion that evolution was not an intelligent force, and 
what w^as more important was the fact of his receiving 
the revelation w^hich proved his method of scientific de- 
duction to be correct. Had his work been imperfect he 
would have made a god of evolution, and, like all makers 
of gods, he and his followers would have devoted all 
future efforts to attributing everything to that god. 
And here is uncovered the great difficulty with the study 
of creation. Men have almost invariably devoted their 
time to prove the truth of some pre-conceived or pre- 
taught theory. They have grasped at every phase of 



Difficulties of the Theory ill 

phenomena that seemed to in any manner justify it and 
ignored everything that seemed to suggest its human 
origin. 

The helpful feature in the theory of the Origin of 
Mental Species is its analytical process. By this the 
Divine is separated from the material and human 
entirely. According to this theory God is Immaterial 
Intelligence — Mind. God is the Father of ideas in the 
Immaterial mind and he is the Father of nothing else. 
He is the Universe of Intelligence, Principle, the Cos- 
mos, the "Definite Order with which nothing interferes." 
According to this, prophecy consists in revealing to 
human consciousness the Divine laws of this Absolute In- 
telligence. Moreover, this Absolute Intelligence enables 
man to read the past in the geological tables of stone 
and foretell the ultimate lunar existence of the earth. 
It enables men to analyze matter, make deductions, 
reason, and construct in a few years a talking machine, 
when it took the felt-out mind millions of years to evolve 
the same thing. God is Intelligence. The application 
of intelligence is a form of prayer. I repeat: The 
Greek philosophers chased the symbols of logic until they 
found a soulless logic. The scientist has chased the 
symbols of matter until he has found a soulless science 
and the philosopher has chased the symbolized gods until 
he has found a godless universe. Had these men turned 
and analyzed the power which made them iconoclasts and 
enabled them to destroy the gods of human imagination, 
they would have found God. If God is Mind and the 
Father of Mind, He will never be found in anything else. 
The Westminster confession of faith declared Him aright 
and then stopped. "God is a most pure Spirit, invisible 



112 Origin of Mental Species 

without body, parts or passions."^ Had these eminent 
theologians analyzed words instead of exhausting them- 
selves battling with attributes of the flesh, they would 
have found the Power that gives us power over all flesh. 
Lost in a maze of unscientific mystical concepts and at- 
tempting to explain phenomena from a standpoint of 
reason, they have long since lost even their apparently 
reasonable hypothesis until discussion on this subject 
has become a mere war of meaningless words. 

The theory of the Origin of Mental Species explains 
evolution in the organic world as felt-out and thought- 
out activities. They seem, in some manner, to counter- 
feit the ideas of the Absolute as the material machine 
counterfeits the machine in the inventor's mind. Neither 
the inventor's mind nor the idea is in the machine, but 
it represents both and the machine could not exist 
without them. A steel bridge is sustained by the prin- 
ciple of the bridge and not by the mass of steel. The 
steel was of no use until we got the idea. Therefore 
matter only expresses to the senses and makes available 
to the senses what a full knowledge of principle would 
enable us to do. If man could dematerialize his concept 
of weight and realize only the principle he, in the Abso- 
lute sense, could walk on the principle and have no need 
of the bridge. All science is a miracle to those unac- 
quainted with science. When we are scientists in the 
Absolute sense, there will be no miracles or unexplained 
phenomena. The miracles of the Bible are the result of 
revealed science and the miracles of the industrial world 
are the result of inspired science. They are one and the 
same thing with this difference : In one instance it has 

* Westminster Confession of Faith. 



Difficulties of the Theory 113 

come to man by intensifying the senses, in the other he 
has seen it direct without the intervening senses. In one 
instance he calls it science and in the other he calls it 
God. Had men like Darwin known how close they were 
to this law of adjustment, they would not have been 
burdened all through life with a diseased body. It is 
pitiful when we read that Darwin was not even able to 
go to affairs held in his honor on account of physical 
incapacity ; which physical incapacity caused him intense 
suffering. Had he turned his marvelous intuition to 
determining the origin of his intelligence, he would have 
found something w^hich would have made him a healthy 
man. 

The principal difficulty in realizing the Absolute, 
which realization enables us to see the world of principle 
and distinguish the material from the spiritual, is the 
necessity of developing the Absolute sense. The human 
brain realizes sensation or vibration and the human eye 
sees objects consisting of like elements, but as the Abso- 
lute law has neither sensation nor vibration we must pre- 
pare ourselves to receive it. Having referred to this 
before and explained how this may be done, I will merely 
mention it here as a reminder. This comes, as I have ex- 
plained before, as a result of a process of eliminating 
the symbol and seeing in principle the thought symbol- 
ized. The persistent application of this results in revela- 
tion. While explanations and knowledge of the process 
help, everyone must do this for himself. Lecturing to 
a class about mathematics or mechanics would never 
make either a mathematician or a mechanic. If we do 
not get results, we do not know anything, no matter how 
well we believe we know it. 



114 Origin of Mental Species 

There are those who demand obvious demonstrations, 
but jou cannot make an obvious demonstration of some- 
thing which is never obvious. Moreover, if you make a 
demonstration of the effect of truth on the obvious, it 
has no more meaning to the observer than legerdemain. 
We cannot make a demonstration of the Nebular Hy- 
pothesis for we have neither the time nor the material. 
We can though watch the cooling of iron in the ladle 
and see the resemblance to its formations of those made 
on a larger scale by nature. We can see the creek de- 
posit the different kinds and colors of sands which will 
in time become stone. We can study erosion, denuda- 
tion and accumulation until the whole resolves itself into 
a process to which we give a name. Nature does not 
explain nature, for nature cannot reason. Whence then, 
w^e ask, comes this powder to reason ^ 

We have explained how we believe a condition results 
in what has been termed spontaneous generation. We 
took for illustration the isolated volcanic island of Oahu 
in the Pacific Ocean. We might be asked to make a 
laboratory demonstration of this. It would be just as 
reasonable to ask us to make a demonstration of evolu- 
tion. We have neither the time nor the material for so 
doing. In fact, we do not know what the materials are 
and if we did, we have not yet isolated them, but we some 
day will. 

With regard to the possibility of such a demonstra- 
tion, Professor Zahm says: "Should then, such a dis- 
covery be made — as it is possible and conceivable, I do 
not say probable — should some more fortunate investi- 
gator some day detect in the laboratory of nature the 



Difficulties of the Theory 115 

transition of inorganic into organic and animated mat- 
ter, or should he by some happy chance be able to trans- 
mute non-living into living matter/ would there be in 
such a discovery aught that would contravene revealed 
truth, or mitigate against any of the received dogmas 
. of the church?"^ In answering the question we heartily 
agree with Professor Zahm's emphatic negative. Fur- 
thermore such a discovery would, more than any other 
revelation, put to right searchers for light and truth. 
Furthermore, it would forever silence the misleading theo- 
logical explanations of mortal and material phenomena. 
We would then learn how to read Infinite truths out of 
the Bible and at the same time separate uninspired 
laborious human efforts to give to the physical world 
and physical man a divinely created significance. Next 
to believing the highly attenuated form of matter to be 
mind, the belief that life is in matter has done most 
harm. When we understand the theory of the origin of 
mental species which explains what has been heretofore 
taken for life to be merely animated matter, we will cease 
to attribute the appalling cruelties of nature to the 
Creator. 

We have no way of making a demonstration of the 
process of the felt-out mind, but we see it around us in 

^ Matter under some conditions and through, a process of slow 
variation evolves an invisible something called the psychical and 
out of which evolves an intelligence. Whether we can sufficiently 
enlarge our understanding of this sidereal influence which makes 
this growth possible, and so enable ourselves to construct an 
animate something, is still doubtful and to most people unthink- 
able. However, on the historical side we have history, legend and 
lore, and on the modern side we have machines that walk, machines 
that talk and machines that think. 

^Evolution and Dogma — Zahm (Page 330). 



116 Origin of Mental Species 

every stage of development.^ Unless we connect these 
stages by some process such as evolution, they will 
always be fragmentary bits of phenomena. Even the 
arrangement of them in some order will result in a com- 
parative analj^sis, which analysis will result in a sequence. 
It is the failure to begin somewhere that keeps man in 
darkness. A false conclusion, if realized as a fallacy, 
is as useful to mankind as a correct one. This may seem 
strange, but in the light of the origin of mental species 
it is true. If there is an everactive intelligence of which 
the felt-out mind could avail itself, it is conclusive that 
if we get rid of the illusions which infest the thought-out 
mind, we will receive without effort that which is ever 
manifesting itself to mankind. We cannot create good 
any more than we can create God. 

Metaphysics, in its correct sense, consists of working 
in ]\Iind entirely and this Mind is Divine not human. 
Thinking good in metaphysics consists of Divine thinking 
and not some human concept of good. Only as we learn 
to work in the Absolute Mind can we work in matter. 
Intelligence gives us power to manipulate, control and 
dissolve matter. Understanding how this is done ex- 
plains the apperception of the past as well as the 
illumination of the future. It enables us to see through 

^ In contradistinction to the long periods necessary for the 
processes of natural evolution there is continually before us the 
idea of invention. The reason for this is that few understand, 
or in the least comprehend, the long periods necessary to the 
processes of mental evolution that make an invention possible. 
If we could trace the processes of mental evolution from the point 
of its appearance to the bodily vision in the form of a material 
machine backward to the first conscious grasp of the least vital 
element necessary to the invention of that machine, we would not 
only realize that inventions are not sporadic but rather are the 
culmination of ages of correlated adaptations of the sidereal power 
that makes evolution and invention possible. 



Difficulties of the Theory 117 

the deceptions of animated matter which have caused 
man to mistake animation in matter for life. 

The greatest difficulty encountered in this work has 
been the fragmentary and indefinite nature of works on 
mental causes and effects. What we need is editors 
rather than writers. Works that take up conclusions 
reached by different writers and held in apposition for 
the purpose of comparison are what we need instead of 
new efforts to uncover some discovery, which discovery 
may be merely a re-statement of some accepted fact that 
has not been generally understood on account of the 
mistaken ideas and contradictions in the field of mental 
research. 

In fact, I find the same state of affairs existing among 
modern writers on natural science. It would appear that 
talent and the division of labor in pedagogic work are 
responsible for these specialists in the different fields of 
scientific research. What we need is the rare genius 
who has the comprehensive mind to see the substance of 
many teachers and without malice or jealousy compare 
them for the purpose of discovering their relative values. 

It is the contention of this work that the human mind 
is a negation and automatically denies everything unlike 
itself and that the inverse of this negation is truth. This 
accounts for the attempt of so many to prove by argu- 
ment the untruth of every contemporary effort to demon- 
strate some new expression of principle. This continues 
in the face of the world-age fact that you cannot argue 
a lie out of existence. No human tongue or pen has ever 
succeeded in doing this. Only when we discover the truth 
and substitute it for the lie, does the lie yield. The 
nineteenth century produced many master minds who 



118 Origin of Mental Species 

devoted their lives to proving the truth of contemporary 
discoveries and for this reason I have quoted them instead 
of modern writers. 

Even though many disagree with me in regard to 
the origin of mental species on account of the seeming 
mystical nature of the science of desymbolization and its 
effect on the human mind the study of mental activities 
will be advanced through its establishing an intelligent 
system by means of which students may reach, compare 
and classify conclusions without confusion. 

Furthermore, a large part of what has been written 
on the subject of mind has been based on two concepts 
of mind, namely, mind and subconscious mind. This is 
so indefinite that no system of classification has developed 
out of it. This failure to develop anything of permanent 
usefulness proves its insufficiency. According to the 
Origin of Mental Species, the first mind referred to is 
not mind in the correct sense but merely sensation trained 
and classified. What has been referred to as the sub- 
conscious mind is the inspiration of the thought-out 
mind. The inspiring power in its purity is substance. 
This distinction must be seen with the vision of the mind 
before correct classification can be made. 

It is regrettable that in a work of this kind we must 
use a style of writing the very opposite of what we would 
wish. We cannot take conclusions reached by others as 
the naturalists do and compare them, since our symbols 
would not be understood. We regret this, but there is 
nothing for us to do except declare our principles, take 
our stand for the theory, and defend it. 



CHAPTER X 

Searching for Truth 

Time, place, chance and symbols have been re- 
sponsible for the obtuse nature of works on this subject. 
In undertaking to get light on so abstract a theme, we 
must be mindful of two unalterable facts. One is that 
we cannot make an absolute statement in human words. 
The other is that time, place, chance and symbols are no 
part of truth. These statements must not be passed by 
with indifferent notice, neither should they be treated as 
trite, high-sounding or sophistical. They mean just 
what they say in so far as human words can express 
anything. Unless we understand this we cannot be lucid 
ourselves, and neither can we elucidate the meaning of 
others. Remembering this, we are careful to take into 
consideration the thought of the reader and how a state- 
ment will appear to him as well as to ourselves. Saying 
something in a way or to the effect of satisfying our 
senses is nothing more than entertaining our own egotism. 
If we have not illuminated a point or convinced someone, 
we have not said anything; we have merely repeated 
words. Probably there has never been such an exhibition 
of this vanity as in the number of creeds, doctrines and 
hypotheses that have been read into the Bible. All of 
them cannot be true, and if one of them were true, and if 
such a thing were possible, kept free from the reading 
into it of human opinion, it would destroy all of the 
others. 

There is a limited meaning to every human word and 
as a result of this limitation all attempts to express what 
119 



120 Origin of Mental Species 

has been gleaned of the Infinite lias been limited to the 
measuring power of the human words expressing it. 
This is the channel through which confusion creeps into 
every discovery of tiTith. If there is a Universe of Prin- 
ciple, and there is no doubt of this, we have no words to 
convey to another a discovery of this principle; indeed 
it would have little meaning when put into words unless, 
perhaps, to a limited circle. In this work it has been our 
effort to call attention to the activities, natural, human 
and Absolute, and explain their relation and operation 
whereby the attention is directed to the activity instead 
of the symbol of uncertain meaning. In fact, much of 
the material we have used has been connected in some 
measure to the idea we have tried to express. Science, 
as the word is generally understood, has never attempted 
to explain anything except the system of nature, while 
on the other hand, religion has attempted to explain both. 
Science has proved, much to the chagrin of religions, 
that many of the religious explanations of nature were 
wrong. Rather than admit this, religions have insisted 
that science was wrong; yet in spite of this, science has 
gradually driven religion out of the natural world. 

In this battle for supremacy in the consciousness of 
men, nothing has played so important a part as "time." 
The chronology of events and the attempt to adjust them 
to the desired fulfillments of prophecies have been the 
vulnerable points in the fortress of religious systems. 
And while this has been temporarily embarassing to re- 
ligions and productive of agnosticism, it is having a 
salutary effect on them. The refutation of an established 
belief is productive of doubt in the minds of many as to 
the worth of other teachings by the same school or sect. 



Searching for Truth 121 

The refutation of what has been termed the Jewish 
chronology was responsible, as we all know, for the 
reaction against religious teachings in modem times. 
And the sad part of it was it cheated the agnostic out of 
the very good his work was uncovering to him, had he 
but known it. This chronology was nothing but an as- 
isumption without foundation. When the teachings of 
the prophets are understood it will be learned that they 
never taught a chronology of material events. They 
taught of a "kingdom that is not of this world" and man 
has, in spite of this declaration, attempted to give it 
material significance. The Kingdom these seers referred 
to with its Absolute laws is no part of this world, and a 
knowledge of it gives one power to overcome the world 
and its laws. To each of us individually the world is 
made as we become conscious of its phenomena. It will 
be destroyed as far as we are concerned, when we cease 
to behold its beauties, if we have learned to see them, 
its joys if we have learned to feel them, and its sorrows 
if we have made them real. This does not, however, alter 
the relative fact that the earth has its time of growth, its 
period of vegetable and animal life, as well as its period 
of denudation, decay and senseless silence. Natural 
science explains the mutable, but there is an immutable 
which must explain itself. The attempt to synchronize 
time, place and change with the immutable is responsible 
for the contradictions and inconsistencies which have col- 
lided with growing intelligence. In proportion as re- 
ligion has surrendered these fabrications it has become 
purer. When science has cleared away all of the incon- 
sistencies which have grown out of the attempt to har- 
monize the cruel system of nature with the Creator, we 



122 Origin of Mental Species 

will be able to understand and learn the nature, essence 
and availableness of the God we have heard so much 
about. 

We read in the first chapter of Genesis : "In the 
beginning God."^ If, instead of attempting to give this 
the significance of a personal God beginning to create 
the material earth in mortal time, the effort had been 
made to determine the meaning of the words the defen- 
ders of the writers would have been saved much humilia- 
tion and the world much suffering. If, instead of giving 
this the impossible significance of a human period of 
time the word "beginning" had been given the significance 
of describing God, the whole course of human events 
would have been changed. If, instead of trying to put 
God into matter, they had turned to the contemplation 
of Him and His creation in its correct sense, they would 
have conceived Him as a beginning God. As a result of 
this, they would have turned away from matter forever 
to the contemplation of God as Spirit and the evolving 
of his spiritual ideas which constitute His universe. Mat- 
ter in all of its varied manifestations has never yet re- 
vealed an enduring substance or a noble attribute. This 
being the case, how can it be regarded as having an In- 
finite or Divine sanction? We have never yet been able to 
locate a trace of an enduring substance in matter. Such a 
law as cohesion, which is the law of the existence of mat- 
ter, is not in matter. The purest and most enduring sub- 
stances known can be made, by agencies known to man, 
to pass beyond the range of the senses, but the cohesion 
has not been disturbed. However, in whatever form 
matter is arranged or manifested, the Jaw of cohesion 
^ Bible — Genesis 1:1, 



Searching for Truth 123 

is there to hold together these manifestations. This being 
the case, it must be universal, like the law of mathematics. 
Whenever or wherever we wish to avail ourselves of it, 
it is there. While such laws as contraction and expan- 
sion seem to be contingent on matter and only exist 
where matter exists, it is not so with cohesion. 

It is the deceptive nature of matter and its express- 
ions that have deceived the searchers for truth. The 
human mind being unable to conceive of any other intelli- 
gence is certainly well qualified to deceive itself. Could 
we think of a more interesting phenomenon than some- 
thing without intelligence attempting to explain itself? 
Yet this is just what it has done and moreover is respon- 
sible for the theological contradictions of all times. It 
is this deception that is responsible for the statement that 
man was made out of the dust of the ground. But man, 
the vital principle and activity of life, was not made out 
of the dust of the ground. In studying man we consider 
intelligence which is the only man. Natural Science 
accounts for matter — the mutable outline called man — 
but the intelligent activity, which is man, must be found 
in the immutable laws of the Absolute, Immaterial — In- 
telligence. Being unable to see this vital substance apart 
from the body some versatile zealot attempted to account 
for the obvious by formulating the theory that God 
breathed into the nostrils of a mud man the breath of 
life. This image is still uneffaced in spite of the warn- 
ing of Isaiah to : "Cease ye from man whose breath is in 
his nostrils for wherein is he to be accounted of."^ 
Breath is no doubt a part of the natural science of the 
body and it may be an expression of life, but it is not 
^ Bible— Isaiah 2:22. 



124 Origin of Mental Species 

life. Life, we might for the purpose of illumination, 
liken to cohesion. The destruction of matter does not 
affect cohesion, and likewise the destruction of the body 
does not affect life. 

The body dies just like other natural things, but it 
is merely an intensified egotism which undergoes this 
process and not man. When we have developed a con- 
sciousness and made a place for ourselves in the natural 
world, we dislike to leave it. This has caused more 
interrogations of nature and its relation to some Infinite 
power than any other experience of life. Out of this 
sad experience has grown the idea of immortality. This 
idea has been sustained by the philosophical conclusion 
that everything must have a cause. 

It is easily deducible that nature is not an entity, and 
this being the case it is logical to contend in the light of 
the mutability of nature, the existence of some indes- 
tructible power or substance. When we understand the 
Origin of Mental Species, we will know why the human 
mind cannot be convinced of anything, and this know- 
ledge will explain why questions requiring a deciding 
intelligence have so long remained unanswered. Thus we 
contend that not until the dissolving substances of nature 
are separated from the enduring substance of truth 
will we ever have a pure religion and untainted natural 
science. 

This is the substance of the whole matter. We must 
separate mind from matter, including the latter's most 
deceiving forms which we have too long regarded as 
mind. For this reason we have tackled the Goliath relig- 
ion with its armor of authority and weapons of cupidity 
and fear. At the same time disdaining the armor of 



Searching for Truth 125 

science which claims by human reason to disprove every 
contention of religion : for we have never yet been able to 
"prove it." 

Unfortunately every attempt to disprove the con- 
tention of direct Divine control over the transformations 
of nature has been regarded by the defenders of faiths 
as an attack on the belief in God. For years men 
thundered from thousands of pulpits at what they termed 
infidels, or men who did not believe in God. The evil was 
entirely in themselves and a product of their own impious 
and unchristian imaginations. We have, like many 
others, read many books written by men who were re- 
garded as atheists and infidels but we have never known 
one personally, neither have we ever found one in books. 
A few men in the heat of bitter controversy have declared 
themselves as such. But on investigation it will be found 
they have merely denied the inconsistent and prepos- 
terous humanly imagined creations of men who knew 
nothing of either nature or of God. They have every 
one declared the necessity of and belief in a First Great 
Cause, but they have always contended this cause to be 
something holier and higher than the power said to be 
responsible . for the human tragedy they beheld with 
their eyes. 

Huxley found the key to the situation when he said : 
"for it is a peculiarity of the physical sciences that they 
are independent in the proportion as they are imper- 
fect."^ This same statement will apply just as well to the 
science of religion. Another source of error has been 
the imperfect explanations of both science and theology. 
Moreover, when they have been correct, both the insuf- 

^ Science and Education — ^Huxley ( Page 295 ) . 



126 Origin of Mental Species 

ficiency of language and the human hatred of truth allied 
to jealousy have stood in the way of that intellectual 
co-operation so necessary to the overcoming of the im- 
perfections referred to by Huxley. Futhermore, science 
has worked; it has searched, researched and demon- 
strated, and as a result it has grown. While religion 
has satisfied itself with the mere proof of the existence of 
a supernatural power without demonstrating its useful- 
ness, and consumed itself defending things that were in 
their very nature untenable in a utilitarian world. One 
great trouble has been the lack or humility on the part 
of all concerned. This humility will never be general 
until the negative activity which we have termed the 
thought-out mind is seen and its methods of working 
known. Then, and not till then, shall we be free from 
this appalling negation which is ever present to deny 
every lofty sentiment, every noble idea and every pro- 
gressive endeavor. When we have done this w^e shall 
make rapid strides in the knowledge which will harmonize 
science and religion. Men do not war with each other, 
but imperfect states of mind do war. This is not mere 
opinion for which individuals are responsible, but dif- 
ferent states and stages of the thought-out mind as it 
blends with and is purified by the Absolute Mind. When 
we understand this the war will be with ignorance of 
principle and not with men. This is the only warfare 
that will cause men to cease colliding with "the power 
of an invisible God, the power of their fellow man, and 
the power of brute nature." 

Disentangling ourselves from the ambiguities of the 
past, the problem resolves itself into this : Here I am a 
conscious identity expressing myself through something 



Searching for Truth 127 

we call a body which is composed of the elements of 
nature. This body I wish to retain and must if I would 
remain in this consciousness. I am attacked by enemies 
internally and externally and my whole life is a warfare 
with seen and unseen forces that would destroy me. Even 
if nature runs smoothly the allotted time of the natural 
man, I must permit my identity to be crushed and my 
voice silenced. According to all of the laws of nature, 
there is no escape from this eventuality. Yet the very 
fact of my being able to reach these conclusions proves 
the existence of a conscious substance which is beyond the 
evolution of the transforming obvious. Is there a latent 
power in this consciousness which if understood would 
give me power over my enemies ? If there is such a power 
is it available to me here and now, and if so, how am I 
to proceed to avail myself of it.^^ 

The theory of the Origin of Mental Species explains 
the cause of this dilemma and establishes a scientific 
working basis on which we may build a higher intelligence 
on earth. The trouble in the past has been mixing the 
Absolute with the relative, the science of the immaterial 
universe with the system of the material universe, the 
science which explains man's relation to God and the 
knowledge which explains man's relation to nature — 
Divine science and natural science. 

When we distinguish clearly between the Immaterial 
Universe and its immutable laws and the material world 
and its mutable laws, we will be prepared to solve the 
problems of life. Natural Science does not explain the 
immaterial universe and, on the other hand, a realization 
of Holy Light which is the basis of all religion does not, 
except in rare instances, explain natural science. It is 



128 Origin of Mental Spedes 

true this light is the quickening power which enables 
us to reduce the relative laws of the material universe 
to a system which we call natural science, and from which 
all intelligence is derived, but the possessors of this are 
seldom imbued with the necessity, or given the faculty 
of explaining natural phenomena. Right here is where 
confusion originates and on account of its importance 
must be taken up in another chapter. The mystic is sat- 
isfied with his knowledge of God and cares nothing about 
the material world. He has found health, peace and 
happiness and makes this ecstatic vision the end and aim 
of life. It does not require a great amount of intelligence 
to see emasculation and decadence following in the wake 
of such a state of mind. 

Out of man's battles with the elements which terror- 
ized and harassed him, he has learned their methods of 
operation and has made this knowledge useful to him. 
While this knowledge is blessing him every day it has 
never explained that very important feature of life, the 
human body and mind. In a manner it has explained 
the felt-out mind, but there is a recognized influence 
operating in the thought-out mind which it has never 
explained. The Origin of Mental Species separates the 
Absolute from the relative and reveals the very impor- 
tant fact that the relative can never explain the Absolute. 
The felt-out mind blending through the thought-out mind 
with the Divine mind as a result of the higher evolution 
of the thought-out mind reveals both the insufficiency of 
natural science and the availability of the All-Knowing 
mind. 

Through developing the Absolute sense, we become 
conscious of the evolution of the spiritual universe. This 



Searching for Truth 129 

by a law of inversion reveals the insufficiency of the 
natural and its resultant limitations. Furthermore the 
laws of matter as well as its indestructible nature, we 
learn can be brought into subjection to a realization of 
the Absolute and thereby annulled and annihilated. This 
realization and operation of the Absolute explains what 
has been termed the Fourth Dimension in the material 
world as well as the mj^sterious influence ever operative in 
the human consciousness. When this is clearly under- 
stood, the natural scientist will profit by the knowledge 
of the mystic and the mystic will profit by the knowledge 
of the natural scientist. Antagonism and fanaticism will 
cease and through an understanding of this higher law 
man will control his own destiny here on earth and there- 
by round out a useful and natural life. 



CHAPTER XI 

Teleology 

As we emerge from the thought-out mind into the 
thought-out inspired mind we begin to think, though 
often unconscionslj, in the Absolute. We may, as a 
result of this, find ourselves possessing a faculty of pene- 
tration which enables us to do things and see things which 
were before unthinkable. At this stage of progress the 
Fourth Dimension should dawn on us and we should, as a 
result, begin to comprehend its possibilities. 

Teleology, which is defined as the law of final causes, 
should no longer be a speculative hypothesis, but instead 
a workable principle. However, if there are still to our 
sense final causes it is because w^e have not yet grasped 
clearly the ultimate cause of all things. When we have 
seen this, we will have learned there is but one cause 
and that cause is an invariable scientific law-activity or 
intelligence. From this altitude we see natural science — 
the law of phenomena, from a standpoint outside of itself. 
Here the Absolute ceases to be speculative and the rela- 
tive is seen for what it is worth, namely the transforma- 
tion of the obvious. 

When we have developed the higher sense which com- 
prehends the only and Absolute law, we can study evolu- 
tion as one views a problem not his own. Natural Science 
then becomes a system rather than a science. Science 
we understand now is the ultimate intelligence which 
enables us to understand the laws that are the substance 
of matter. No longer believing these laws to be substance 
130 



Teleology 131 

in its correct sense, we are no longer limited in our 
efforts to determine their true worth. 

Being able to distinguish the real from the unreal, 
we are able to see the felt-out mind adapting uncon- 
sciously the reflected impartation of the Absolute. We 
see that in proportion as man reflects this intelligence 
does he rise above the animal. Thus we see what man 
is. The same flesh which in the lower orders constitutes 
one species in the higher orders constitutes another. This 
takes all of the sting out of evolution. When we learn 
that matter changes its form in proportion to the light 
it reflects, we are convinced that natural evolution has 
nothing to do with reflection. Matter, in this new light, 
changes its form in proportion to the intelligence its 
consciousness reflects. 

Thus we see awakening the sense of location which 
is one of the first attempts to construct a formative con- 
sciousness which eventually becomes the thought-out 
mind. We see the thought-out mind through its greater 
receptivity of the Absolute moving with accelerated 
speed. Along with this greater receptivity we see being 
born the natural science of primitive man. His efforts 
to protect himself cause him to develop cunning, strategy 
and methods of warfare. He at this period sees objects 
and gives them names. He classifies them according to 
their usefulness and learns to fear and love them. Here 
the dual consciousness becomes active and the battle be- 
tween right and wrong begins. His absolute or spiritual 
realization tells him one thing and his perv^erted sense of 
this power impelled by the ferocity of his enemies and the 
demands of hunger and thirst tells him another. Here 
we can in a feeble sense grasp the long ages of battles 



132 Origin of Mental Species 

he must fight with himself, his tribe and other tribes 
before he sees the folly of his methods. This implies a 
continuous development along natural lines from savag- 
ery to civilization, but unfortunately this is not as we 
would like to have it. 

The intensified and perverted sense called civilized 
man is a power in mortal activities greater than the 
reflected higher sense. Not that the power is greater, 
but in this world man ceases to reflect this power na- 
turally and develops the faculty of using it for good or 
evil. Here he learns conquest and becomes a pirate and 
marauder. Races which fortunately have advanced be- 
3'ond him and have given their talents to the develop- 
ment of peaceful and economical pursuits, become a prey 
to his ferocious, hostile and predatory methods. Being 
in the ascendency he crushes the inspiration of his com- 
peers and the better ambitions of his own people. Any 
progress beyond his own period means the annihilation 
of his own method and order of living. For this reason 
teachers are crucified and reformers punished.^ View- 
ing evolution from this point we see ages and cycles of 
cataclysms too terrible to think of. We turn from it 

^ "We should, however, bear in mind that the animal possess- 
ing great strength and ferocity, and which, like the gorilla, 
could defend itself from all enemies, would not perhaps have 
become social ; and this would most effectualy check the acquire- 
ment of the higher mental 'qualities, such as sympathy and the 
love of his fellows. Hence it might have been an immense advan- 
tage to man to have sprung, from some comparatively weak 
creature." Descent of Man, Darwin, Page 79. 

According to the theory of the Origin of Mental Species the 
physically superior would continue to adapt the Ultimate element 
to the physical and thereby maintain physical superiority while 
on the other hand the physically inferior, realizing his inferiority, 
would develop strategy and cunning to compensate for his dis- 
advantage and thereby begin to adapt th^ Ultimate element to 
mental powers, 



Teleology 133 

to tlie study of tlie natural world and its comparatively 
peaceful evolution with a sense of rest. We then discern 
the cause of unintelligence in evolution, even in nature 
and its intensified unintelligence under the influence of the 
thought-out mind. We behold the battle between the 
Adam man evolved under the influence of the induced 
activities and the real man born of Absolute Intelligence. 

Why man is created good and manifests so much evil 
is no longer a mystery. The perverted power adapted 
from the Absolute along with the induced activities we 
learn is not a creation but an evolution. On the other 
hand we learn that man, whose intelligence portends 
the ultimate development of a perfect man, is not evolved 
but reflected. In spite of the realization of this regret- 
table period that man must pass through during the 
struggle for the mastery of the false by the finer sense, 
we find comfort in knowing the ultimate triumph of good 
over evil. 

Viewing evolution from this altitude we discern the 
growth of material species, as well as the cause of re- 
tardation and arrestment. The grgwth of the species 
depending on its reflection of the Absolute, necessarily 
a failure of reflection results in a cessation of develop- 
ment. Under this law may be accounted for both arrested 
and diseased species. Insufficient adaptation of life re- 
sults in imperfect action of the felt-out mind. Imperfect 
action of the felt-out mind will produce diseased condi- 
tions. These conditions originate a development out of 
harmony with the natural man and the result is a growth 
of some kind.^ 

^ (Here arises one of the most inexplicable phenomena that 
I have encountered in my investigations of spiritual or meta- 



134 Origin of Mental Species 

Viewing matter teleologically we learn that the felt- 
out mind is in reality matter, and any abnormal condi- 
tions of this mind results in something out of harmony 
with the conditions which the felt-out mind has assumed 
to be a normal, natural state. This accounts for disease, 
not only in man and other animals, but in trees and 
plants as well. Unfortunately too much importance has 
been attached to the thought-out mind and its effect on 
the body. The felt-out mind has a mode of thinking just 
as well as the thought-out mind but it does not express 
itself in audible sound. Thinking is its law of existence, 
but this thinking, to our senses, has more of the elements 
of habit than thought. However, since matter is not a 
• factor, but merely an obvious expression of life, we learn 
that this habit, thought, or condition can vary with the 
results of a variation in a function or system. This felt- 
out mind, being what wx have termed flesh, as a result of 

physical healing. Spiritual healing is done through a conscious 
utilization of the same power that nature unconsciously adapted 
to its own use for the purposes of growth. But what is the 
nature of a growth that this power destroys? It cannot be a 
natural growth for the power that Jesus and moderns used 
stimulates growth in nature. There must be an unnatural growth, 
and if there is how does an unnatural growth originate? This 
question could be answered hypothetically in stock phrase char- 
acteristic of methaphysicians but that is not explaining. The only 
possible explanation from our present state of knowledge would 
be through an extension of our theory of the cause of disease. 
Insufficient adaptation of life results in imperfect action of the felt- 
out mind. Imperfect action will result in a diseased condition. 
Where there is imperfect action of the feeling-mind decay, which 
often manifests itself in the form of a growth, sets in. The con- 
clusion to be reached from these deductions is that parts of the 
body improperly vivified undergo the same process as a decaying 
natural body from which life is wholly extinct. If we destroy 
what to our sense is offensive in these growths we discern the 
origin of a life which can be destroyed by the very life that makes 
natural growth possible.) 



Teleology 135 

insufBcient adaptation and its attendant variations, be- 
gins to consume itself. Not knowing how to avail itself 
of the Absolute law consisting of life, its fear of destruc- 
tion increases fear of being consumed, which results in 
fever and consumption. Here w^e learn the origin of 
disease and we also learn that there is only one disease 
and that disease consumption. All other diseases are 
merely the effects of this consuming on other expressions 
of the felt-out mind commonly called parts of the body 
or organs. This being the case, w^e awaken to the fact 
of the necessity of learning the nature of the activities 
of the felt-out mind and likewise the necessity of some 
method of restoring this felt-out mind to its normal 
action. 

Extending this line of research we note the develop- 
ment of the thought-out mind with its faculty of discern- 
ment and expression. Moreover, learning that the 
thought-out mind is but a more highly attenuated and 
intelligent expression of the felt-out mind, we learn the 
possibilities of reaction on the felt-out mind by the 
thought-out mind as a result of external influences. This 
being the case, it is deducible that the felt-out mind may 
be influenced for good by external influences. 

Extending the evolution of the thought-out mind 
under the influence of the action of the Absolute, we see 
it purified of material imagery to the point where the 
imagination finds nothing to lay hold upon. This is the 
highest attainment of the human soul, namely, its an- 
nihilaion. Here we cease to speculate, theorize or outline 
and begin to acknowledge the Absolute Mind, Immaterial- 
Intelligence-Power, and let it act on the thought-out mind 
with its resultant reaction on the felt-out mind, which is 



136 Origin of Mental Species 

thereby controlled by it and accounts for the miracles of 
the ancients and spiritual healings of the moderns. 

Here we become obedient to the laws of the Invisible 
Universe and obey its commandments, commandments 
which no human words can ever express, no human 
tongue can ever utter, and no printed book can ever 
teach except as a result of the impartation of the knowl- 
edge of the writer under the guidance of these laws. 

In concluding this first part constituting the Theor^^ 
of the Origin of Mental Species and before taking up 
the second part which will consist of the application of 
the theory, we will outline a few definite conclusions 
reached which will be the basis of our work in the second 
part: 

Natural Science describes the physical or obvious 
universe and the deeper we penetrate the mysteries of 
Natural Science the nearer we come to the ultimate 
source of all things. 

The Power referred to in Bibles or sacred books, 
when understood, consists of the Science of the Universe 
of Principle. This science has the power to destroy 
physical laws, change conditions of matter and restore 
abnormal activities to a normal condition. 

We can never learn anything definite about the nat- 
ural world by studying sacred books ; neither can we 
learn the science taught in sacred books by studying 
nature through its obvious expression. 

While material hypotheses have crept into sacred 
books and confused students, the real sacred writings 
have no reference to the material world with its proces- 
sion of changing phenomena. 



Teleology 137 

Inspired men and women write about the Spirit- 
Universe which is never seen by or through the physical 
senses. Men and women, being unable to grasp this, give 
a material significance to the Avords of these inspired men 
and women. 

Prophecy, in its true sense, does not consist of fore- 
telling human or material events, but rather of revealing 
the spiritual or world of principle. 

The overpowering sense of the felt-out mind main- 
tains in the realm of the thought-out mind a constant bat- 
tle with the Absolute Mind which it feebly grasps. In this 
struggle for supremacy between the evolved sensations 
and the Absolute Mind develops the gradations of human 
belief which when they become general result in religions, 
cults and scientific bodies. 

Natural phenomena of which our human and mate- 
rial existence is but a part can be governed by a knowl- 
edge of Absolute or Divine law which is available to us 
in this life in proportion as we dematerialize the symbol, 
behold, contemplate and yield to the Divine law. 



CHAPTER XII 

The Science of the Bible : Varieties of Species 

Resulting from the Influence of Bible 

Science on Human Life and Thought. 

Positive Science and Metaphysics 

"To aspire to a knowledge of more than phenomena, 
their resemblances and successions, is to aspire to tran- 
scend the limitations of the human faculties. To know 
more w^e must be more."^ These words, written many 
years ago by the talented philosophical writer, G. H. 
Lewes, contain the last thought in philosophy. Here 
experimentation takes the place of speculation, and 
Positive Science makes man a doer instead of a dreamer. 
This journey from sense impressions to higher under- 
standing is not along the path of the least, but along 
the path of the greatest resistance. On this journey 
we must overcome obstacles more difficult than any ma- 
terial explorer has ever encountered. Since the obsta- 
cles that confront us in the form of inherited beliefs, 
prejudices and customs are the constituent elements of 
which our mortal existence is composed, we must of 
necessity overcome ourselves. Few persons are gifted 
with the rare faculty of neither denying nor affirming 
anything. When they are so gifted they have few 
listeners, and those who hear them are scattered far and 
wide over the face of the earth. They do not form a 
compact homogeneous body like religions, which through 
their organizations control the schools and channels of 
^ Biographical History of Philosophy — G. H. Lewes (Page 21). 
138 



Bible Science 139 

communication. To put a truth before the world we 
must not only overcome ourselves, but we must over- 
come these powerful, organized, but unthinking elements. 

Our libraries are filled to overflowing with works writ- 
ten to prove something, assumed to be true, years or ages 
ago. Men have, as a class, almost invariably devoted 
their energies to searching for evidence to convince them- 
selves or others of the truth of what they already be- 
lieved. However, the logic of events proves beyond ques- 
tion that all systems of government and religion have 
been wrong, and this by the indisputable evidence of their 
failure. Had they been absolute, they would have lived. 
That they were founded on gleams of truth caught by 
the super-senses of seers and philosophers, no one can 
deny ; however, the preponderance of sense influence has 
in all instances either dimmed or extinguished the light 
and left nothing but words on which has been based the 
endless quarrel about God. 

Correctly speaking, to learn means to unlearn. If 
there is an absolute intelligence of which the higher uni- 
verse is constituted, it is to be plainly seen that to absorb 
the latter we must in the same proportion annihilate the 
former. Defending a thing because we believe in it is 
the highest expression of that evil, ever present in the 
human consciousness, which religious history has per- 
sonified as a serpent and science affirms has continued to 
speak through inherited ideas and dogmatic institutions. 

Men have too often begun by forming an opinion 
on events or ideas and their study thereafter seems to 
have been, not to arrive at the knowledge of what is, 
but to form proofs of what they desired or imagined 
ought to be. On the other hand, awakening from this 



140 Origin of Mental Species 

mesmerism they have plunged to the opposite limit and 
denied everything. Thus the pendulum of research has 
swung between passiveness and anarchism. The proper 
metliod should be to interrogate these authors as to 
correctness of their teachings, demanding the evidence 
on which they arc based and the works by which they 
can be proven. If there is no demonstrable evidence of 
these things, even though they are true, they are worth- 
less, and if they promise us nothing this side of the graye, 
of what avail are they .^^ The New Testament writer who 
said, "Faith without works is dead," was a scientist. 

Positive Science, being nothing more than a name for 
energy and intelligence united to determine something 
of necessity, implies something to be determined. The 
thing to be determined, in its last analysis, is simply the 
origin of man and the universe, their substance and con- 
stituent elements. The name for this is unimportant. 
We may call it nature, cause and effect, creator or 
God. However, as long as we permit ourselves to be 
satisfied with a human concept we are worshipping a 
graven image, which not only violates the Hebrew deca- 
logue, but limits our capacities, thereby forbidding study 
and research. Here Positive Science breaks the sup- 
posed law of limitation and makes possible the determina- 
tion of substance. 

Should we eliminate matter and its sensations, in- 
cluding the human mind, we w^ould be rid of the phenom- 
ena that has at all times prevented man from seeing 
substance. Without having accomplished this, metaphys- 
ical determinism would be nothing more than the highest 
human concept of the activity of the ultimate element. 
It would go no farther than did the Greek philosophers 



Bible Science 141 

who carried logic to its limitation, and whose moments 
of inspiration often carried them far beyond the limita- 
tions of the senses. However, all of their achievements, 
grand as they were, gave us no practical method of 
determining the nature and substance of life. 

Those of us who have been impelled by some strange 
form of mental hunger to search for something that was 
constantly eluding us, have in the end, after years of 
research, reached a stage of mental indigestion where 
we have become cj^nical and compared our researches 
to a dog chasing his tail. There is a sense of pathos in 
this when w^e realize that everything that man has 
w^rought in art, literature, science and mechanics, has 
resulted from this hunger that is never satisfied by logic. 
The pathetic words of the poet who died crying for more 
light have been the expressed or unexpressed prayer of 
all of them : 

"Oh, for a glance into the earth! 
To see below its dark foundations 
Life's embryo seeds before their birth, 
And Nature's silent operations. 
Thus end at once this vexing fever 
Of words — mere Avords — repeated ever." ^ 

The poet's question was answered thousands of years 
ago. The answer has been attributed to a man by the 
name of Moses, and is given in the fifth verse of the 
second chapter of Genesis, where it is written : "And the 
Lord God made every plant of the field before it was in 
the earth, and every herb of the field before it grew."" 
By the application of Positive Science to metaphysics 
we are enabled to determine the allness as well as the 
consciousness of this mighty universe substance out of 

.^ Faust— Goethe (Page 16). 

- Bible— Genesis 2:5. 



142 Origin of Mental Species 

which these were created before they were in the earth. 
He who has seen this substance, separated from the senses 
according to the rule in Bible Science, alone can affirm 
it, and he who has not seen it cannot deny it. 

The first principle of a scientist is to neither deny 
nor affirm anything. Belief has no place in the language 
of a scientist. It is the one profane word of language. 
Doubt, which is merely its negative equivalent, is equally 
profane. When we eliminate these words we are begin- 
ning to be positive scientists. All we know is what we 
determine. We are beginning to eliminate the super- 
fluous, which process will ultimately uncover the real. 
Experimentation at first thought brings to our mind the 
image of matter, since most experiments have been car- 
ried on with solid, liquid or gaseous states of matter. 
Our experiments with matter have resulted in making us 
more familiar with the phenomena of matter, and this 
familiarity has enabled us to see clearer the ever-elusive 
something which the nearer we approached, the more 
powerful it became. In metaphysics, as taught in Bible 
Science, we take up this elusive but more powerful form 
or attribute of matter called the human mind, isolate it, 
subject it to the operation of the one infinite substance 
which is the ultimate power. 

Metaphysics and the Science of the Bible 

The Science of the Bible is based on the existence of 
one absolute and invariable activity or law. This law 
is not a thing evolved or concatenated. It is self-con- 
tained, eternal wisdom, which all scientific and philo- 
sophic investigation indicated. This law is not only the 
principle of the universe, it is itself the Universe. This 



Bible Science 143 

universe or law is what the religions have proclaimed, 
but insisted that we must pass through a process of 
death to reach it. Science has always recognized such 
a law, but in keeping with the characteristic modesty of 
scientists, they have, for the want of a better term, 
called it the unknowable. The result of this process of 
reasoning has been to make scientists agnostics and 
religious people superstitious nomads. 

The investigation of a manifestation pre-supposes 
the existence of a cause behind the manifestation. When 
the cause behind a manifestation has been reduced to a 
manifestation, there is always found to exist yet another 
cause. This last, or first cause, has been always the goal 
of awakened consciousness. 

Bible Science teaches that all intelligence is not only 
in this great cause, but that this great cause is all intelli- 
gence. It teaches that man should get in touch with this 
great first cause, and in this way avail himself of this 
power through direct revelation. This law, activity or 
God, it teaches to be the actual, fixed principle of life. 
The mortal existence, it teaches, is but an evolution of 
sensation and instinct or natural intelligence in matter. 
Recognizing the evolution of these mortal states, it 
teaches, is but an evolution of sensation and instinct or 
natural intelligence in matter. Recognizing the evolu- 
tion of these mortal states, it teaches that the real life 
of man is the activity behind this process of evolution. 
It is an eclectic system embracing all good as a result 
of this unseen reality and attributing all evil to the 
evolution of mental powers. 

Out of this process of the ages, man has accumulated 
a comparative knowledge, which for the want of a higher 



144 Origin of Mental Species 

understanding, has become the field of his activity. Our 
human mind is not only the effect but the cause of this 
knowledge or consciousness ; therefore, man cannot 
from the knowledge acquired therefrom see anything 
outside of this sphere of self-evolved activity. Thus 
wandering in a maze of mystery the result of this unin- 
telligent evolution, he has never been able to get 
further than himself. 

Occasionally men have come into the world who have 
claimed to be able to see something beyond that which 
is visible to the human eye or which this evolved under- 
standing is capable of grasping. These men have often 
done wonderful things and their followers likewise. In 
the course of time the followers of these men have in- 
variably deteriorated into mere magicians or ceremonial 
M'orshippers despoiling the people through credulous 
frenzy, the result of doubt and fear. However, science 
has never been able to explain these men, nor have these 
men ever been able to explain science. 

Here arises the question: Can man see or become 
conscious of anything outside of the evolved nebulosity 
in which he lives? To this Bible Science replies in the 
affirmative. It explains that this unseen activity is the 
real life of man and that his body or mortal existence 
is sustained by the elements out of which they have 
evolved. That by a process of study and illumination 
he can get beneath the five physical senses which con- 
stitute the mortal existence of man and get in touch with 
this real life of man ; that man possesses a spiritual sense 
through which this can be done, but to the human sense 
is non-existent. Therefore, by developing this spiritual 
sense which is cognizant of this Mind, man is able to 



Bible Science 145 

bring his body under the control of this perfect Mind. 
It is by getting in touch with the perfect Mind, that he 
is able to heal the imperfections growing out of the un- 
intelligently evolved human mind. This we contend, is 
the Kingdom referred to by Jesus. 

When God is understood to be this unseen perfect 
principle, the very ambiguous Trinity becomes three 
different expressions or offices of this activity; the an- 
thropomorphic God becomes a graven image and Heaven 
and Hell cease to be localities. In fact, God becomes an 
intelligent scientific activity and man becomes scientific 
in proportion to his understanding of God. Through 
this process of reasoning, religion becomes scientific and 
science becomes a man's religion. It is at once Christian 
and scientific. It not only teaches but impels Chris- 
tianity. It demonstrates that the prophets of the Bible 
taught a great principle and that the understanding of 
this principle enabled them to do things that the human 
mind cannot understand, but it explains to us how the 
prophets and their immediate followers could, through 
this spiritual sense, see this great principle — God. It 
explains how to get in touch with this all-pervading per- 
fect intelligence which the prophets tell us exists. 

What the Science of the Bible Teaches 

What Bible Science teaches can be best brought out, 
in view of the generally understood meaning of the word 
teach, by a process of elimination. Bible Science does 
not teach a code or system of ethics. It teaches no creed 
or doctrinal platform. It neither prescribes nor pro- 
scribes life's activities. It does not teach mediatory 
prayer nor vicarious atonement. 



146 Origin of Mental Species 

Mortal man being the inverse idea of God's man — a 
mere negation, he necessarily negatives or denies every- 
thing that is good and affirms everything not good. Ac- 
cording to Bible Science, it is possible to reverse this 
state of thought by becoming conscious of the absolute 
life which reverses the evidence before the physical senses. 

In fact Bible Science is a process of elimination. 
Assuming that all reality is Absolute Mind, and that the 
mortal or false mind is but the accumulated evidence of 
the physical senses, which senses always reverse truth, it 
proceeds to discountenance this evidence. The reliability 
of this evidence is neither ne^ nor startling. However, to 
prove its unreliability, and by this process bring to light 
the absolute law of life, is both new and interesting. 

Disregarding the hypotheses of modern psycholo- 
gists, the nearest we have come to the deteiTnination of 
what mind is has been through analogy. The proverb 
^'like begets like" is not only proven to be true, but its 
process is explained. And here is the explanation : If we 
bombard the human mind continually and persistently 
with absolute thoughts, it in time weakens the intensity of 
human thoughts and thus they are destroyed. In this 
way inherited or acquired traits which are but the result 
of the influence of environment on organism, organized 
thoughts, mental and physical, are made to disappear. 
However, this would be merely the substitution of one 
trait for another were it not for the fact that they, the 
acquired or inherited traits, do not exist in the real life 
of man. 

The storehouse of knowledge, either good or bad, i 
has been always a problem. That such a storehouse 
exists no one doubts. It is acknowledged that a thought 



Bible Science 147 

awakens analogous thought. Bible Science, by denying 
the verity of impure or mortal thoughts, destroys them. 
This is made possible by their not being absolute, but 
the result of human evolution. All good being the result 
of the unseen activity, which is the real life of man, can- 
not be destroyed. Reasoning from this standpoint, we 
are given this working basis : God being Spirit, and all 
of His Creation made in the image and likeness of Him- 
self, must of necessity be spiritual ; nothing He has cre- 
ated can be destroyed. On the other hand, sin, sickness, 
disease — that is to say, all human diseases not having 
been created by Him but being the result of human traits 
evolved or acquired — can be destroyed. 

Men have come into the world at various times who 
have taught the people to believe in and observe this 
unseen power. Their fragmentary teachings have been 
preserved in a fragmentary way along with fragmentary 
bits of history. The "Bibles" preserving these teachings 
have always wielded a powerful influence. This influence, 
however, has been far from good. Being of a super- 
natural nature it has inculcated fear with its by-product, 
superstition. 

These inspired or metaphysical men have, through 
their efforts to express themselves in human words, laid 
down Jaws for the government of mankind. Right here 
is the line of demarcation between science and religion. 
It is the point where form and ceremony are substituted 
for the well ordered system of the spiritual kingdom 
which these prophets said should govern men. Custom 
being hereby substituted for conscience, divine service 
has deteriorated into monkish ceremonies and voodoo 
charlantry, instead of rendering service to the divine laws 



148 Origin of Mental Species 

of life which can be seen beyond the veil of human under- 
standing. 

Eliminating this mass of human beliefs and delving 
deep into the conscience of man, Bible Science finds all 
life and intelligence in the one Mind which it declares 
to be God. This Mind is not vibration, for there is no 
vibration in this life giving activity. It can be best de- 
scribed as the harmonious action of an unlabored energy. 
It is not hypnotism, neither is it mesmerism nor any of 
the various induced activities of the felt-out mind. It 
overcomes, or eliminates all human energy and in this 
way man becomes subject to this perfect and harmonious 
activity. This activity, however, is the very reverse of 
the thought of activity in a human sense. It is activity 
without labor; it is energy without effort; it is rest in 
action. In this activity there is no positive, no negative, 
no neutral. This activity is perfection. We do not need 
to have an amount of understanding, we only need to 
know that it exists, and yield to it. Not having an oppo- 
site there is necessarily no imperfection. The sup- 
positional opposite of this is merely acquired or evolved. 
Thus Bible Science, by a process of elimination, brings 
to light the actual life of man, and reveals this life to be 
God. It demonstrates Science to be a revelation and that 
revelation is scientific. 

The Law of the Prophets 

The Law of the Prophets consists of the Absolute 
operating through the absolute sense. Bible Science 
consists of the application of this absolute law of life to 
human needs. This Absolute consists of one Mind which 
is God. This one Mind consists of God and His activ- 



Bible Science 149 

itics. This Mind being sensationless, its senses are with- 
out sensation ; therefore, the physical senses are not cog- 
nizant of its existence. It is a concrete Mind in which 
God is the ever active, perfect principle and His ideas 
are the unfolding of this principle in the form of various 
activities. These activities or ideas are the substance of 
which matter is only the shadow. This reveals the very 
important point, namely, that matter possesses neither 
sensation nor life. Possessing neither sensation nor life, 
we must conclude that matter can neither suffer nor die. 
The real life of man being sensationless principle, and 
matter having no sensation, the suffering of mankind is 
accounted for in this way: 

To protect itself from external influence, what is 
termed matter has through natural selection, developed 
sensation, which is a relative or temporary consciousness. 
This consciousness conveys messages over the body in 
the same manner in which electricity permeates a con- 
ductor. In this instance, however, conductor and cur- 
rent are one. Through this sensation, mortal man either 
suffers or enjoys. This sensation being capable of de- 
velopment, it can be educated to extremes in the form of 
lust, sickness, drunkenness, or the thousand and one ills 
which have been attributed to the flesh. This false con- 
sciousness is known as the carnal mind to distinguish it 
from Divine Mind. In fact, according to Bible Science, 
this carnal mind and body are one, — one being an optical 
and the other a conscious illusion of itself. This mind 
being substanceless, when man begins to sicken and die, 
he, thinking it possesses substance, looks to it for aid. 
This is, to make an illustration, like a man leaning on 
his shadow. As the human mind cannot become con- 



150 Origin of Mental Species 

scious of anything outside of itself, it continues to weaken 
and exhaust itself. The real life of man being God, 
mortal man not knowing how to turn to this inexhaustible 
supply of life, naturally consumes himself. This is what 
dies and not the real man. 

The transformation of nature, through which man 
has searched earnestly for God, has revealed the constant 
birth, growth and decay of everything obvious. The 
attempt to deify this constant change or metamorphosis 
has been responsible for the hallucinations of metempsy- 
chosis. One of the Greek philosophers covered the whole 
field of intellectual research when he wrote : "Genesis and 
decay in their strict sense are unthinkable. All genesis 
consists merely in the combination and all decay in the 
separation of substances already existing."^ Had this 
writer known that all substance was Mind, he would have 
solved the riddle of existence. Genesis and decay in the 
absolute are unthinkable. All genesis and decay con- 
sists of the constant transformation of the obvious. The 
obvious is never real, or, reversing the statement, the real 
is never obvious. To sustain this we quote from Paul's 
Epistle to the Hebrews : " . . . . The substance of things 
hoped for, the evidence of things not seen."^ In the 
same connection, we quote from the Eighth Chapter of 
Romans : "But if we hope for that we see not, then do 
we with patience wait for it."^ Bible Science consists 
of the discovery of the existence of this unseen Substance 
and its application to the obvious. Its application as 
understood in Bible Science is expressed by Isaiah: 

1 Greek Philosophy— Zellar ( Page 84 ) . 

'Bible— Hebrews 11:1. 

^ Bible — Romans 8:25. 



Bible Science 151 

"Thou wilt keep him in perfect peace, whose mind is 
stayed on thee. . . ."^ As all sensation, vibration, in- 
harmony or unrest of every kind is in the carnal or false 
mind, suffering humanity finds peace of body and mind 
by becoming conscious of and controlled by this sen- 
sationless perfect Principle. However, the world, that is 
to say the knowledge of the world, cannot give us this 
peace. This explains the statement attributed to Jesus 
as recorded in the Fourteenth Chapter of John : "Peace 
I leave with you, my peace I give unto you; not as the 
world giveth, give I unto you."^ 

The Therapeutical Value of the Science 
OF THE Bible 

The mysterious appearance and disappearance of 
disease have been and are yet, to the scientific world, an 
enigma. It is only through learning what life is that 
we will ever be able to reduce the healing of disease to 
a science. 

In proportion as Science has been embodied in the 
art of healing by material medicine, we have seen the 
interesting phenomenon of medicine losing its potency to 
heal in exact proportion to the intelligent observation 
of its healing power. Bible Science carries this demon- 
stration to its logical conclusion. In fact, the introduc- 
tion of science in medicine was for the purpose of reduc- 
ing the thousand and one beliefs of remedies to some sort 
of system by which they might be applied to the healing 
of the ills of men and other animals. There is no use 
citing authorities. There is no authority as good as the 
^ Bible — Isaiah 26:3. 
^Bible— John 14:27. 



152 Origin of Mental Species 

utter failure of the present recognized schools of healing. 
Common usage and the want of a competitor have given 
the art of medicine a place in the world of today not 
unlike that of religion two hundred years ago. Then 
one dared not question religion. Now one dare not ques- 
tion medicine. Suppose we reversed the conditions, and 
instead of accepting medicine on faith, we analyze it. 
To begin, we find that the science of medicine studies 
disease for the purpose of finding a remedy. This is like 
indulging in vice to find virtue. Would it not be well to 
reverse the conditions and devote a little time to the study 
of health.'^ What is health .^^ To this science has no 
answer, unless it be a hypothetical one. We must first 
learn what health is, or at least it must be our goal if 
we ever expect to reach it. Stripped of the credulity 
of the people, the license of common consent, and scien- 
tific nursing, there is nothing left of the art or science 
of medicine. 

The writer has known the interesting phenomenon of 
patients gaining from forty to one hundred pounds in 
weight while the disease has not even been arrested, and 
what is more remarkable, in some cases the disease has 
increased in intensity. This phenomenon, and you can 
call it nothing else, compels us to question the belief that 
food sustains life. If food and medicines do not sustain 
life, we are compelled to look for help, or life, through 
other than mortal or material means. This process of 
reasoning compels us to reach the conclusion that science 
is something apart from human understanding. More- 
over, we are forced to the conclusion that human under- 
standing decreases in proportion as science comes into 
our life. It is a recognized fact that science destroys 



- Bible Science 153 

superstition. But superstition is nothing more than hu- 
man beliefs so absurd that a trained mind cannot accept 
them. Thus continuing this line of reasoning, it becomes 
evident that as man becomes more scientific, what was 
once regarded as reasonable will become superstition. 
This portends a time when man will totally overcome all 
human beliefs and be governed by science. So when we 
have overcome all human beliefs, we will inherit full scien- 
tific understanding and be governed by it. That is to 
say, the Kingdom of Heaven will have come. 

The value of Bible Science lies in the fact that it re- 
stores man to his natural condition. This being the case, 
it presupposes a restorative which contains some element 
of life. The human mind cannot understand principle, 
therefore the human mind opposes the introduction of 
even the principles of political economy, as such, in pub- 
lic affairs. Men have labored long and earnestly in this 
labyrinth of life's darkest jungle, and one after another 
have thrown up their hands in despair. Men bring a 
little light into the world, and as the world or human 
mind cannot see the light, it is extinguished. This light 
is what is seen behind the human imagery called under- 
standing. The sense which sees this light must be de- 
veloped. The philosophy of Bible science consists of 
developing^ this sense and the therapeutics consists of 
applying it to human needs. Thus, when we become con- 
scious of this perfect principle, we apply it to life to solve 
life's problems. This perfect activity which comes to us 
through this channel constituting the spiritual sense nor- 
malizes and harmonizes everything with which it comes 
in contact. It does not need to know the name of the 
thing which it corrects, it does not need to know that it 



154 Origin of Mental Species 

exists. As man is not matter, but the reflected activity 
of God, the consciousness of this overcomes the imperfect 
or false activities of the human economy and restores life 
and action to man when human understanding says that 
man is beyond help. 

Therefore, the therapeutical value of Bible Science 
lies in the fact that it goes beyond the realm of the 
natural and brings into the mortal economy the life re- 
ferred to by Jesus when he said: "I (the Christ)^ am 
come that they might have life, and that they might have 
it more abundantly."^ 

The Science of the Bible and Evolution 

According to Bible Science there are two forms of 

evolution, namely, the Absolute and the relative. The 

^ Bible— John 10:10. 

^ (In this work the word Christ is used in the sense of exaxjt 
science of life and refers particularly to the Revealed mind of 
Jesus in contradistinction to the evolved thought-out mind of 
mankind. 

In his efforts to explain this distinction Paul writes in his 
letter to the Corinthians: "Lie not one to another, seeing that 
you have put off the old man with his deeds; and have put on 
the new man, which is renewed in knowledge after the image 
of him that created him." 

According to Paul the new man consists of knowledge. 
Inversely the old man referred, to must consist of natural thought- 
out cunning. When the classification in this work is understood 
we will be able to give to these Scriptural statements a definite 
meaning and as a result will be able to discuss them intelligently. 
What Paul has reference to was the process of substituting the 
Revealed mind or Christ for the natural thought-out activity or 
human mind. 

In Paul's letter to- the Romans we read : "But I see another 
law in my members, warring against the law of my mind." The 
law he refers to as being in his members is the felt-out mind. 
The "I" he refers to is the Spirit-Substance which he learned 
through Revelation to constitute his real self. His human mind 
which became conscious of both the natural man and the man 
revealed to him must of necessity war within itself until one or 
the other is overcome.) 



Bible Science 155 

Absolute evolution consists of unfolding the activities of 
the Mind, God. God being Spirit and His activities 
being spiritual, the spiritual kingdom consists of God and 
His activities. These activities being in the Mind, — God, 
— the only intelligence of these activities is the intelli- 
gence of God. In this kingdom all is Mind and Mind's 
activities. Here we depart from the material world en- 
tirely and contemplate only the spiritual kingdom de- 
scribed in the First Chapter of Genesis. 

But as the human mind cannot even contemplate such 
a thing, we must, if we have not already done so, develop 
the spiritual sense which sees beyond the range of human 
thought. However, as all great lovers of man and 
nature have traveled a long way in this direction, it is 
only necessary to direct this idealism properly and we 
will get a tangible conception of reality. As the con- 
templation of the well ordered system of nature, along 
with the aspirations of the human soul, has raised man- 
kind far above the mediocrity of passion and appetite, 
we can by continuing this process of mental purification 
see the sacred principle of life. This principle consists 
of God and His activities. 

It is useless to contemplate or speculate on the origin 
of this eternal Mind. A thing which cannot contemplate 
itself, that is not conscious of its own existence as such, 
it is useless for man to speculate about. An activity so 
perfect as to be unconscious of itself, and any form of a 
conscious comparison would imply imperfection, is be- 
yond the contemplation of even the inspired. As the 
principle of mathematics has no self-consciousness but is 
indestructible and perfect, so God and His activities have 
no self-consciousness and are necessarily perfect and in- 



156 Origin of Mental Species 

destructible. As figures have their functions in the prin- 
ciple of mathematics which are governed by the principle, 
so every function of God's ideas is governed by the divine 
principle — God. Therefore, man being an activity in the 
Mind, God, every function of this real man is governed 
by the Divine Principle, God. 

This school of evolution eliminates all sense of ma- 
teriality and the indestructible man is seen behind the 
mirage of human consciousness. In the absolute sense 
there is only one evolution and that evolution is spiritual. 
However, here is an entirely new school of evolution. 
While this new school of evolution raises man above 
matter to the contemplation of spirit only it, remarkable 
as it may seem, neither denies nor affirms Darwinism. 
While it recognizes the constant transformation of the 
obvious, it denies the existence of matter as such, and 
declares it to be only relative consciousness. It in a 
manner corrects Darwin and Spencer, yet sustains 
neither of them. It does not deny the Nebular Hypothe- 
sis as a hypothesis, yet it denies its veritable existence. 

The relative evolution consists of a mirage of the 
Divine mirrored on nebulous matter. Every material 
condition, while sustained by this Divine reality, is not a 
part of it. Therefore every material condition has no 
existence except a transitory one. Every scientist recog- 
nizes the hypothesis that what is now regarded as solid 
substance was once highly rarefied cosmical gas and dust. 
This is, generally speaking, as far as the human mind 
has been able to trace matter. 

This last illustration brings to mind a relativity 
which is obvious to the senses. According to this hypo- 
thesis mortal man is relatively cosmical gas and dust. 



Bible Science 157 

From the standpoint of this new school of evolution, 
teleologicallj, this manifestation, which manifests all 
conscious forms from cosmical dust to enlightened man, 
has no existence except in a relative sense. All of the 
varied forms manifested in matter are but mirages coun- 
terfeiting the divine creations. 

It is now clear to all students of the Bible Science 
that the first and second chapters of Genesis contain two 
narratives of creation, side by side, differing from each 
other in almost every particular in regard to substance 
and order. 

In the first chapter of Genesis we read of the creation 
of man in the image and likeness of God. From Genesis 
to Revelation God is, without exception, represented as 
Spirit. This being the case, man is made in the image 
and likeness of Spirit which image and likeness must 
necessarily be spiritual. Spirit is defined by lexicogra- 
phers and acknowledged by scholars to be immaterial 
intelligence. Therefore, man is made out of immaterial 
intelligence. The result of this would be a man so per- 
fect that the human consciousness, which is material, 
could not be conscious of his existence. 

In the second chapter of Genesis is a story of man 
being made out of dust and the Lord God Jehovah 
breathed into his nostrils the breath of life. It is useless 
to thresh out this story any longer from a literal point. 
Enough time has been wasted on this story, had it been 
turned to solving the economic problems of life, to have 
built a thousand ideal empires. If we cannot learn a les- 
son in science, discover a principle or at least see some 
definite purpose therein, we had better lay it aside until 
we grow more. 



158 Origin of Mental Species 

However, according to this school of evolution, the 
substance of the whole matter is this : the first is the 
story of man's creation by and of spirit. The second is 
the record of man's consciousness of himself since 
awakening from sentient matter in the form of human 
mind/ 

As man awakened to the necessity of locating objects 
around him he gave them names. As this life was merely 
an evolving consciousness of life in matter, this con- 
sciousness named the objects of which it became con- 
scious. Whatever was reflected on the retina of the eye 
it named. 

It is an acknowledged maxim of philosophers that we 
know little or nothing in the absolute sense. We speak of 
iron, glass, stone or wood, and the many objects of the 
senses, but these words are only relative. They are con- 
ventional terms by which we convey the impression of an 
object to one who has a like impression of a like object. 
But to one who speaks another language, who has a dif- 
ferent conception of the same form and color, which con- 
cept is conveyed by the articulation of different sounds, 
it is meaningless. This is the relative existence, or senti- 
ent consciousness called Adam, which names all things 
expressed in pictures in mind or articulated sound. 

This relative existence of mortal man is no more the 
real man "made in the image and likeness of God" than 
is the object of the sense which the human eye beholds 
that we name iron, the real substance which we have 

^ (With regard to this creation Josephus has this to say: 
The man was called Adam, which in the Hebrew tongue signified 
one that is red, because he was formed out of the red earth, com- 
pounded together; for that kind is virgin and true earth. Jose- 
phus, History of the Jews.) 



Bible Science 159 

named cohesion. As cohesion is the real substance of 
iron, Spirit is the real substance of man. Of course, 
this is analogy but it in a vague way brings to light the 
difference between the real universe of Spirit including 
man made in the image and likeness of God, and the ob- 
vious world including mortal man called matter and its 
sustaining principle cohesion. 

The first story of man's creation was written by a 
man who could see beyond the mortal illusion; an in- 
spired man who had a glimpse of the kingdom of Heaven 
where God's activities dwell in peace and harmony in the 
Mind, God. Here we take up the spiritual evolution of 
man which consists of the divine Us, the plurality of 
ideas or activities which constitute the unfolding God. 
This spiritual evolution or unfoldment is the real activity 
of the universe behind the constantly transforming ob- 
vious that Dar\vin discovered. As a result of Darwin's 
discoveries the natural world is no longer a mystery, 
regarded with superstitious awe. Man now contem- 
plates the process of the ages with dignity and rever- 
ence. Whether there is a process of purpose or not, is 
yet to be determined. The fact that man is no longer, 
by haughty prelates and religious fanaticism, debarred 
from studying himself, portends a time not far distant 
when man will know himself. 

There is a striking resemblance in the position of 
Bible Science now and that of the discovery of Natural 
Selection by Mr. Darwin, some years after its discovery. 
They both in a manner antagonized the established order 
of science as well as the accepted ideas of religion. How- 
ever, as Darwin's discovery reduced the chaos of specu- 
lation to a well ordered system of nature, so the Origin 



160 Origin of Mental Species 

of Mental Species when understood, brings to light the 
tangible thread of continuity which unites all things in 
the divine design, determines the nothingness of matter 
and the allness of Mind in which man co-exists with his 
creator. 

Mr, Darwin, in his "Origin of Species" said : ^'Great 
is the power of steady misrepresentation, but the history 
of science shows fortunately that this power does not 
long endure."^ Through the discovery of Bible Science 
we reach the explanation of this antagonism. Human 
mind or the acquired belief of life, substance and intelli- 
gence in matter, being all darkness, that is having no 
divine light, manifests all the antagonism of the brute. 
In proportion as the divine light comes to man, in exact- 
ly the same proportion is the mortal illusion destroyed. 
The persistent obstinacy and misrepresentation of the 
human mind can be overcome only by science. 

The force which holds this world together, as well as 
the wilderness of worlds in suspension, is Mind and this 
Mind is the only tangible reality. When we contemplate 
this Mind intelligently, w^e contemplate the Kingdom of 
Heaven. When we are governed by this Mind we are 
peaceful and harmonious, and reflect in intelligence and 
action the attributes of divine love. 

Hence the only evolution, in the absolute sense, is the 
ceaseless activity of the one Mind in which is evolved 
all expressions of God. 

Man's Relation to God 

Volney, in his "Ruins of Empires" quoting Plutarch 
and other writers, tells a story that has come to us 
'Origin of Species — Darwin (Page 303), Vol. II. 



Bible Science 161 

through various channels, which story contains the germ 
of reality in all religious teachings, and here is the sub- 
stance of the story: It has been observed at all times 
that the theory of good and evil has ever occupied the 
attention of philosophers and theologians. Zoroaster, it 
is said, taught that of whatever falls under the cognizance 
of the senses, light is the best representation of one, and 
darkness and ignorance of the other. It is recorded 
among the other teachings of Zoroaster that the purpose 
of life was to separate the light from the darkness, and as 
a result of this effort, the time would come when the light 
would destroy the darkness and men would become happy 
and their bodies cast no shade or shadow. Here we get 
a gleam of light which presupposes the ultimate spirit- 
ualization of all things. Naturally, along with other 
students, the writer regarded this thought as implying 
that the heaven or paradise referred to was somewhere 
on the equator, since this is the only place where the 
body would cast no shade or shadow. 

By eliminating any belief in the reality of the con- 
stant transformation of the obvious and resolving every- 
thing into its primal element. Mind, we get a glimpse of 
the true import of this thought. By eliminating the 
human concept of light, we get the correct significance 
of the word. Light is understanding through revelation 
and darkness is human belief. This is the sense in which 
the word is used in the Gospel attributed to St. John. 
"In him was life; and the life was the light of man."^ 
Here as elsewhere in the Scriptures, light is synonymous 
with the intelligence of the Absolute. "And the light 
shineth in darkness; and the darkness comprehended it 
1 Bible— John 1:4. 



162 Origin of Mental Species 

not."^ The light of truth shines in the darkness of human 
understanding and human understanding cannot com- 
prehend it. 

Man, in the absolute sense, is the reflection of the 
word of God, which is light. Just to the extent that man 
comprehends this light can he reflect it in his daily 
activities. The darkness which obscures this light is 
man's ignorance of God. By following this line of light, 
we solve the problem of man's unity with God and at 
the same time eliminate the necessity of passing through 
the process of death to reach man's highest ideal, namely 
his consciousness of God. 

If the real man has existed throughout all eternity 
in the Mind, God, what of mortal man? We must 
take up analogy again and through material illustration 
try to convey the true concept of God and His idea. 
Since we have no spiritual language and only a few meta- 
physical words, w^e will for this reason be compelled to 
resort to symbols. However, I shall endeavor to avoid 
the mystical, and use the language of an engineer. 

Had the writer conceived the idea of the typewriter 
which he is using, and there had never been known to the 
world before such a thing as a typewriter, the typewriter 
would exist only as an idea, and in the mind of the writer. 
The inventor could sit and contemplate his typewriter 
with all of its elements (mechanical movements) which 
are the functions of the machine. The typewriter exists 
already in the mind of the inventor although no material 
machine has ever been constructed. However, the ma- 
chine exists and the only intelligence of this machine 
reflects the intelligence of the inventor. The inventor 
^ Bible— John 1:5. 



Bible Science 163 

causes every element of the machine to perform its 
functions, just as much so as if these functions were ex- 
pressed through material concepts of which the human 
eyes are cognizant. 

The inventor then employs mechanics, and with the 
aid of drawings along with personal explanations, the 
mechanics construct a material machine. This machine 
which has been constructed out of iron and other mate- 
rials will get out of order, but by understanding the 
inventor's idea the mechanics can put it in working order 
again. But without understanding the inventor's idea 
it would be impossible. The machine will, in time, wear 
out and become useless, but the idea cannot wear out. 
Therefore, the point I wish to make is, that the idea 
is the machine and not the material construction. 

Now, if man is an idea in the Mind, — God, there he 
will dwell as long as God lives, and the words "life" and 
"death" are unthinkable in connection with God. This 
idea which dwells in the Mind, — God, is as perfect and 
indestructible as God himself. 

Now, mortal man is an evolved instead of a con- 
structed material concept of this idea and corresponds to 
God's idea only as the material typewriter corresponds 
to the inventor's idea. The only absolute intelligence 
or life of man is in the idea of God, just as the only intelli- 
gence or life of the typewriter is in the inventor's mind. 

What then is the human body as well as the material 
typewriter.^ Reduced to the last (human) analysis, it 
is cosmical gas and dust. Thus without going into the 
latest developments in radio-activity and other semi- 
metaphysical discoveries we can resolve this conceptj 
before the senses, into an undeterminate and elusive 



164 Origin of Mental Species 

hypothesis. Why carry this any further? It is no 
longer the thing we conceived in form and substance. 
Our concepts are destroyed, even the elements out of 
which they were constructed have been dissolved and are 
eluding the senses. The constant transformation of the 
obvious has ceased to be obvious and reduced to the 
last analysis it is Mind. From this we must conclude 
that man can only determine his relation to God by 
looking beyond the obvious. 

Religion — Science — Philosophy 

Out of man's battle with elements he has evolved 
religion ; out of his struggle for existence he has evolved 
science, and out of his battle with himself he has evolved 
philosophy. While the three have been continually at 
war with each other, it is impossible in the last analysis 
to separate them. 

Religion, as it is generally expressed, is simply fear 
reduced to formalism. This is true of evolved religion 
and it is undeniable that revealed religion, however pure, 
soon suffers a like fate. Religions have brought nothing 
into the world, but, on the other hand, have invariably 
dissipated their inheritance. The little substance their 
prophets or teachers have given them has, in the process 
of time, been obscured by sense impressions. 

Science has been described as a classified index to the 
sucessive pages of sense impressions. These impressions 
have been responsible for many inventions, isms and 
ologies, but they have never helped man to get con- 
sciously nearer to the great source of being. Correctly 
speaking, science is the faculty which arranges and 
classifies sense impressions. 



Bible Science 165 

Philosophy has been defined as the science of things 
divine and human. As expressed by the lives and works 
of the philosophers, it consists of the analysis of that 
which is and the determination of that which will or 
should be. 

Religion in its correct sense should be defined as the 
science of man's relation to God, and this is the sense 
in which we have used the word. 

It is not necessary here to recite the many objections 
to religion and religious people. The absurd sacredness 
which they have attached to religious writers and reli- 
gious writings has been to students disgusting. Their 
fear of research and learning has been always a stum- 
bling block to progress. The science of the Bible makes 
life a school and its study the activities of good. It in- 
spires investigation and research, and crowns with a 
wreath of divine intelligence the one who best applies 
himself to the determination of the science of being. It 
places no limits on man's capabilities or possibilities. 
It unfetters the mind of man so long chained to the 
senses. It makes the goal of life the determination of 
man^s relation to God, the source of all existence. 

It is a well-known fact that many of the religious 
writers and teachers, now so venerated by religious 
people, were not regarded as sacred or religious men in 
their time. Many of them were philosophers, lovers of 
wisdom, as well as agitators and reformers. They were 
no doubt in their time regarded as undesirable citizens. 
They took issue with the established order of things 
and were necessarily at war with society. 

We read of Moses, a remarkable man. He is at once 
a revolutionist and soldier, as well as explorer, statesman 



166 Origin of Mental Species 

and prophet. He communes with God and at the same 
time talks with men. His knowledge of God overcomes 
fear, hence he inspires a forward movement and makes 
a place for himself in history. He leads a terrible mob 
and when they cannot understand his wisdom, he sym- 
bolizes it with magic. What to him is science to them 
becomes miracle. 

We read of Isaiah the terrible. He is a thunderer. 
His logic is so fierce that his words sound like a tempest. 
He denounces symbols and sacrifice. He laughs at 
kings and princes. He sees the nothingness of human 
glory and human wealth. He sees the real life of man 
in a pure stream of water, which stream of water becomes 
the Scriptural symbol for Spirit. 

We read of Ezekiel. He dramatizes and satirizes life 
to reveal its folly. He is a bold man. He defies public 
opinion and proclaims righteousness. He is a beneficent 
grumbler and a prophet of progress. The people were 
thorns in his side. He makes himself a beast and be- 
comes a mocker. He does things so hideous that we 
shrink from the thought of them. He makes wars a 
puppet show and human ambition and human glory he 
symbolizes by eating filth. His words were so terrible 
that the young men were not permitted to read them 
until they were thirty. 

One after another they come, each one being com- 
pelled to express himself through the symbols of the 
former. However, each in turn has modified the symbol 
and substitutes a more direct understanding of God. 
We then hear of the impeccable Jesus, — a strange man 
and the strange part of Him was God. He annulled 
human law through His understanding of the Kingdom 



Bible Science 167 

of Heaven which He referred to as the will of His Father. 
He spoke in a soft, mellow tongue words that burned. 
His compassion was equal to His love. What a great 
lesson ! When we have more love we will have more com- 
passion. He spoke words that generations of men have 
endeavored to explain. He grew impatient with His 
mother's inuendoes. He manifested human love for 
Mary and her brother. He was born like men, He lived 
like men and died like men. Sometimes He almost lost 
sight of God. ' At other times He seemed almost God 
himself. That is according to three of His disciples. 

Then comes John, who tells us of the coming of 
Christ, wholly and apart from the mortal Jesus through 
whose lips He spoke. "The word was made flesh and 
dwelt among us." That is all ! The word does wonder- 
ful things and promises still more wonderful things. 
The earth is to be transformed and all things are to be 
made new. The ''Word" tells us : "He that hath seen me 
hath seen the Father — if ye had known me ye should 
have known my Father also ; and from henceforth ye 
know Him and have seen Him." And here is a great 
lesson. John was so far removed from the world that 
he saw only the Aeon — the word. He saw the Father. 
This results in that mystical document the Apocalypse. 
He sees a new^ heaven and a new earth. He sees man as 
an intelligence, so pure that nothing can enter that Mind, 
which defileth or maketh a lie — an existence so far be- 
yond the highway of mortal thought that many who 
walked with him could not see it. This beautiful exis- 
tence he symbolizes as the "tree of life." This tree of 
life is the growth of the consciousness of the Father, the 
spirituality in which the nebulosity of matter dissolves. 



168 Origin of Mental Sj)ecies 

and the spirit or substance appears. In this perfect 
existence man is governed by God, and the Kingdom 
of Heaven is at hand. He tells us that to reach this state 
we must overcome the senses. He promises us that 
when we have overcome the consciousness of materiality, 
we shall inherit all things, and He further tells us that 
all things are God. 

Victor Hugo tells us : "Religions, being in want of 
this book, the Apocalypse, have taken to worshipping 
it ; but it had to be placed on the altar in order to save 
it from the ditch. What does it matter.^ John is a 
spirit. It is in John of Patmos, above all others, that the 
communication between certain men of genius and the 
abyss is apparent. In all other poets we guess this com- 
munication ; in John we see it, at moments we touch it, 
and seem to lay a shuddering hand upon that somber 
portal. It is the door that leads toward God. In read- 
ing the poem of Patmos, some one seems to push you 
from behind; the dread entrance, vaguely outlined, 
arouses mingled terror and longing. Were this all of 
John, he would still be colossal."^ 

Philosophy and science long ago divorced religion. 
They then quarreled themselves, and secured a separa- 
tion. They have never been completely divorced, yet 
they could not live in peace and harmony. The whole 
cause or the trouble was that truth and error will not 
mix. Religion, science and philosophy are one so long 
as they express the Absolute. As one becomes impotent, 
truth tries to express itself through another channel. 
Philosophy, however much we are indebted to it for 
inspiration and education, has never assumed any tan- 
MVilliain Shakespeare — Victor Hugo (Page (io). 



Bible Science 169 

gible form or reached a logical conclusion of any per- 
manent value. This very insufficiency has resulted in what 
is known as positive science, or determination through ex- 
perimentation. The effect of this was a quarrel between 
philosophy and science. Philosophy still clung to the 
transcendental, while positive science contended that 
all we knew was what was demonstrated to the senses 
through the manipulation of matter and the study of its 
elemental relation. 

Strange as it may seem, positive science has done 
more for the world in a century than religion and phil- 
osophy have done in ages. Here too, is brought to light 
an interesting phenomenon ; a phenomenon which por- 
tends the freedom of mortal man. In it lies the solution 
of our economic unrest. Through positive science man 
has learned to separate wealth from the elements, or, in 
other words, to arrange the elements in the form of 
wealth. Mechanics, which is the medium of positive 
science, is the result of experimentation. It has raised 
man to the point where he can contemplate and appre- 
ciate things not obvious to mortal perception. Take 
mechanics out of the world and man would be little bet- 
ter than a predatory savage. Compared with the mar- 
velous progress made in physics, our public morals as 
expressed through governments and jurisprudence have 
practically stood still. On this point Mr. Ernest Haeckel, 
the eminent German scientist, in his "Riddle of the Uni- 
verse" says: 

"While we look back with a just pride on the im- 
mense progress of the nineteenth century in a knowledge 
of nature and in its practical application, we find, un- 
fortunately, a very different and far from agreeable 



170 Origin of Mental Species 

picture when we turn to another and not less important 
province of modern life. To our great regret we must 
endorse the words of Alfred Wallace: 'Compared with 
our astounding progress in physical science and its prac- 
tical application, our system of government, of adminis- 
trative justice, and of national education, and our entire 
social and moral organization, remain in a state of bar- 
barism.' To convince ourselves of the truth of this grave 
indictment we need only cast an unprejudiced glance 
at our public life, or look into the mirror that is daily 
offered to us by the press, the organ of public sentiment. 
"We begin our review with justice, the fund amentum 
regnorum. No one can maintain that its condition today 
is in harmony with our advanced knowledge of man and 
the world. Not a week passes in which we do not read 
of judicial decisions over which every thoughtful man 
shakes his head in despair ; many of the decisions of our 
higher and lower courts are simply unintelligible. We 
are not referring in the treatment of this particular 
'world-problem' to the fact that many modern states, 
in spite of their paper constitutions, are really governed 
with absolute despotism, and that many who occupy the 
bench give judgment less in accordance with their sin- 
cere conviction than with wishes expressed in higher 
quarters. We readily admit that the majority of judges 
and counsel decide conscientiously, and err simply from 
human frailty. Most of their errors, indeed, are due 
to defective preparation. It is popularly supposed that 
these are just the men of the highest education, and that 
on that very account they have the preference in nomina- 
tions to different offices. However, this famed 'legal 
education' is for the most part rather of a foiTnal and 



Bible Science 171 

technical character. They have but a superficial ac- 
quaintance with that chief and peculiar object of their 
activity, the human organism, and its most important 
function, the mind."^ 

Every form of education means the bringing forth 
of knowledge before unknown to the senses. To do this 
we are compelled to overcome the senses somewhere or 
somehow. It matters not whether it is in the machine- 
shop in music or in art, in the university or in the labora- 
tory of the experimenter. Here again is presented that 
oft-repeated question "What is the source of knowl- 
edge?" What comes to us when we overcome the sense 
impressions? When we think of it, the effort necessary 
to make something out of the ordinary human being 
is appalling. Anywhere from eighteen to twenty-five 
years are consumed in fitting men for their places in the 
world. Then behold what impotent, unwieldy and un- 
intelligent things our democracies are ! Moreover, the 
insufficiency of this education is revealed in the ironical 
fact that the world does not owe its progress to this 
class, but rather has this class been overcome by every 
progressive step. 

Bible Science reveals the fact that the little glimpses 
of understanding so arduously brought into the world 
are but elusive tangents with the one great intelligence 
that should govern man. It also teaches us how to get 
in touch with this intelligence and perfect principle. This 
tangible thread of continuity which holds all things in 
the Divine order is the basis of religion, science and 
philosophy. As this has come to man throughout all 
time and through channels given different names, men 
^ The Riddle of tlie Universe — Ernest Haeckel { Page 7 ) . 



172 Origin of Mental Species 

have quarreled over the names, and not over the sub- 
stance, as they thought. 

Mr. Haeckel lays great stress on the fact that science 
has isolated the thought of substance. While he ap- 
proves of the work of Spinoza, I cannot see that he adds 
much to it when he attempts to explain what substance is. 
Spinoza held that there was but one substance and that 
substance was God. He believed, however, that mind and 
matter were the attributes of that substance. Here is 
where all of them have become perplexed. Assuming 
protoplasm to be matter, we still have an elusive activity 
to be accounted for in the form of mind. However, Mr. 
Haeckel's discovery of what he terms "psychoplasm"^ 
is a noteworthy step in the right direction. It is the 
basis of the only practical psychology. It is this evan- 
escent phase of matter, masquerading in the form of 
intelligence that has at all times prevented man from 
seeing truth. This ps^^chology carried out would de- 
monstrate the theory of the Origin of Mental Species. 

The one trouble which confronts this line. of inves- 
tigation is, having no definite line of light, the investiga- 
tors are likely at any time to desert their basis for some 
hypothesis." It is in this matter-mind that all error 
exists, and only as we realize that thoughts are material 
things will we be able to isolate them as chemical prop- 
erties and reduce them to their last analysis. When 
we have learned to see through these material concepts, 
we will be able to see the tangible substance of reality. 

^The Riddle of the Universe— Ernest Haeckel (Pages 91 & 110). 

2( Investigators must see Substance which is made possible 
by the process of desymbolization before they can avoid this 
deception. ) 



Bible Science 173 

While Mr. Haeckel refers ironically to the idea of an 
"invisible gaseous vertebrate,"^ he would do well to 
realize that all that makes Professor Haeckel stand out 
as a giant intellect among men is his mind. If he would 
reverse this mode of thinking and for a moment conceive 
himself as a perfect Mind, composed alone of this per- 
fect unseen, and to our senses invisible substance, and 
while in this state contemplate this miserable evanescent 
mortal existence, he might take another view of it. While 
we are in the human mind we deify it, but when we are 
removed from it we appreciate its insufficiency. He him- 
self deplores the deification of the body by religions. 
When the writer had suffered for twenty years, and then 
spent thirty-two months among decaying carcasses called 
consumptives, he too became disgusted with the deifica- 
tion of the body. One who has never been in this condi- 
tion cannot conceive what the human body can become. 
It cannot be seen by observation. Few men are trained 
to read as they run. Then they are so consumed by the 
fear of death that they cannot reason or make note of 
their condition. Fortunately for the writer, he lived 
as much as possible apart from the body. Science had 
given him an idealism, and to this idealism he attributes 
the fact of his recovery. 

It is in this labyrinth of illusions of which the human 
mind and body are composed, that the spiritualist, the 
theosophist, and other phenomena followers are lost. Of 
thi^ class of people, Mr. Haeckel speaks almost bitterly. 
Many a scientific investigator, he deplores, has gone 
wrong in later life in these illusions. When we learn 
that all of this phenomena is but the elusive form of mat- 
^The Riddle of the Universe— Ernest Haeckel (Page 288). 



174 Origin of Mental Species 

ter called mind, we will learn what the real Mind is, and 
that Mind is the only substance. 

After analyzing the thought of substance Mr. 
Haeckel says : "Experience has never yet discovered for 
us a single immaterial substance, a single force which 
is not dependent on matter, or a single form of energy 
which is not exerted by material movement, whether it 
be a mass, or of ether, or of both."^ 

The whole trouble with this observation is that it is 
an observation by and with the human mind or senses. 
As the human mind is material, it can take cognizance of 
nothing but matter. Thus the human mind or existence 
experiences nothing but human impressions. The human 
brain only responds to vibrations and in the perfect 
Mind there is no vibration. 

Referring to Newton's law of gravitation Mr. 
Hackel says : "It gives us merely the quantitative de- 
monstration of the theory ; it gives us no insight what- 
ever into the qualitative nature of the phenomena. The 
action at a distance without a medium, which Newton 
deduced from his law of gravitation, and which became 
one of the most serious and dangerous dogmas of later 
physics, does not afford the slightest explanation of the 
real causes of attraction."" In the first instance, Mr. 
Haeckel denies the existence of immaterial intelligence 
and the second reveals the necessity for the same. New- 
ton, like many others, saw the necessity of this intelli- 
gence. In his efforts to find this intelligence he, like 
thousands of others, got lost in the human mind pheno- 
mena. 

*The Riddle of the Universe— Ernest Haeckel (Page 221). 
- The Riddle of the Universe— Ernest Haeckel (Page 217). 



Bible Science 175 

On this very immaterial intelligence or force are 
strung the thoughts of just such wonderful men as Mr. 
Haeckel. The marvelous apperception of these men is 
this very intelligence. The trouble is, however, while this 
intelligence is the activity, we only see the human concept 
which is made possible by this activity and not the ac- 
tivity itself. This activity has no consciousness of mate- 
rial concepts in the form of words or ideas, just as this 
same life of a tree has no consciousness of body, 
branches, leaves or blossoms. 

With reference to consciousness Mr. Haeckel says : 
"Perhaps the meaning of consciousness is best conceived 
as an internal perception, and compared with the action 
of a mirror. As its two chief departments we distinguish 
objective and subjective consciousness — consciousness 
of the world, the non-ego, and of the Ego. By far the 
greater part of our conscious activity, as Schopenhauer 
justly remarked, belongs to the consciousness of the outer 
world, or the non-ego : this world consciousness embraces 
all possible phenomena of the outer world which are in 
any sense accessible to our minds. "^ 

It is this very non-ego that we contend is responsible 
for birth, growth and decay, as well as all human phen- 
omena. The activity or real life we contend is the Ego, 
God. 

As I have said before, religion, science and philo- 
sophy are one and interchangeable only as they express 
the Absolute. They are merely names for channels of 
thought. We have attached too much importance to 
names that never convey the same meaning to two per- 
sons at the same time. These names and classification of 
^The Riddle of the Universe— Ernest Haeckel (Page 171). 



176 Origin of Mental Species 

liunian impressions into schools of thought are the Adam 
existence or non-ego. 

The following from Mr. Haeckel's '^Riddle of the 
Universe" covers the objections to religion usually made 
by scientific and profound people: "This progress of 
modern times in knowledge of the true and enjoyment of 
the beautiful expresses, on the one hand, a valuable 
element of our monistic religion, but is, on the other hand, 
in fatal opposition to Christianity. For the human mind 
is thus made to live on this side of the grave ; Christianity 
Avould have it ever gaze beyond. Monism teaches that 
we are perishable children of the earth, who for one or 
two, or at most, three generations, have the good fortune 
to enjoy the treasures of our planet, to drink of the in- 
exhaustible fountain of its beauty, and to trace out the 
marvelous play of its forces. Christianity would teach 
us that the earth is a vale of tears in which we have but 
a brief period to chasten and torment ourselves in order 
to merit the life of eternal bliss beyond. Where this 
'beyond' is, and of what joys the glory of this eternal 
life is compacted, no revelation has ever told us. As 
long as 'heaven' was thought to be the blue vault that 
hovers over the disk of our planet, and is illumined by 
the twinkling light of a few thousand stars, the human 
imagination could picture to itself the ambrosial ban- 
quets of the Olympic gods above or the laden tables of 
the happy dwellers in Valhalla. But now all of these 
deities and the immortal souls that sat at their tables 
are 'houseless and homeless' as David Strauss has so 
ably described ; for we know from astrophysical science 
that the immeasurable depths of space are filled with 



Bible Science 177 

prosaic ether, and that millions of heavenly bodies, 
ruled by the eternal laws of iron, rush hither and thither 
in that great ocean in their eternal rhythm of life and 
death."^ 

This criticism denies the hypothetical Heaven and 
Hell located in space and time that science, which is the 
synonym for Intelligence, has never accepted. It is the 
premise of the human idea of peace and rest beyond 
the grave. It is warring over such mental images as these 
which has diverted intelligence from the law of probabili- 
ties dimly discerned in intelligent growth. It is the result 
of the deception of the human mind which always located 
everything within itself. Being unable to conceive any 
form of peace within the range of human existence has 
resulted, naturally, in putting beyond the grave what it, 
the human mind, cannot realize here. The disposition 
to put beyond the grave what cannot be comprehended 
here has resulted from man's inability to grasp the possi- 
bility of growth without dying, to the point where revela- 
tion in an intelligent manner becomes possible. The 
sense which supersedes all other faculties and through 
which we avail ourselves of Substance, instead of being 
heightened and hastened, is hindered by death. This 
illusion that death is a factor in the process of progress 
comes from the influence of evolution, either conscious 
or unconscious, for it is a law of the felt-out existence. 
It is the law of the male and female minds but is not a 
factor, except it would be a negative one, in the develop- 
ment of men and women as a result of external realization 
through Inspiration and Revelation. 

^The Riddle of the Universe— Ernest Haeckel (Page 344). 



178 Origin of Mental Species 

The Philosophy of Bible Science 
The insufficiency of the most pure logic is well under- 
stood by those who have reached the limits of finite sense 
and with clouded vision contemplated the Absolute. The 
philosophy, wisdom and substance of Bible Science is 
apprehended only as we grow into the consciousness of 
reality. As all reality consists of immaterial intelligence, 
it necessarily follows that Spirit, immaterial intelligence, 
must be not only the foundation but the only element of 
premise and conclusion. * Therefore, the Divine mind 
that exists beyond the range of the finite senses is the 
only substance. 

There is, however, a vast difference between believing 
in the existence of this substance and knowing it to the 
extent that we can avail ourselves of it. As mortal health 
is only a habit of health and man finds satisfaction in 
this until it fails him and he learns that it is not health, 
just so mortal man may believe that all is Mind-Sub- 
stance until he puts his belief of determining this fact to a 
test, which proves that he did not know, he only believed. 
Hence, to know anything we must know it with the Mind 
of Christ, — Spirit, — immaterial intelligence, — the only 
pure reason. 

Therefore, every mental structure, and there is no 
other, must be built on this pure reason. Herein lies 
the scientific interpretation of the parable in the Bible 
about the man who built his house on the rock. Every 
philosophical investigator, every mind capable of the 
least particle of apperception, is tired of things built 
on the sands of human belief. It matters not if it is 
Christian religion, which is but a perverted sense of 
Jesus' teachings, down to the silly amblings of the poli- 



Bible Science 179 

tician. The "I" referred to by Jesus is this spiritual in- 
telHgence, the only individuality of man. To believe on 
his name, that is, to believe on the human name of Jesus, 
has no more power to make us Christian than believing 
on the name of Darwin can make us evolutionists. We 
frequently deplore the fact that spiritual things must 
be expressed by symbols. If our present language is 
insufficient to express spiritual thoughts and ideas, 
should we not be charitable toward a man who spoke in 
an age when nature was a sealed book and who cited as 
an authority writings that have been handed down for 
generations without vowels or vowel sounds ? 

The one Mind-Substance which we see without the 
aid of the visual organs is undoubtedly the God referred 
to in the Scriptures. It explains the insufficiency of 
philosophy and accounts for the growth of positive 
science, since man abandoned speculative philosophy and 
took up determination through experimentation. By 
continually affirming good, we can destroy evil and 
bring to light the absolute law of life. Here is explained 
the meaning of these words so often attributed to Jesus : 
"The Kingdom of God is within you." However, the 
denying of evil would be impotent were it not for the 
existence of this unseen Mind of which the brain is not 
conscious, but which is always ready to help us over- 
come the error. This explains the meaning of the words 
of Paul in the eighth chapter of his epistle to the Ro- 
mans : "Likewise the Spirit also helpeth our infirmities ; 
for we know not what we should pray for as we ought ; 
but the Spirit itself maketh intercession for us with 
groanings which cannot be uttered." The brain being 
cognizant only of vibration, it is never cognizant of the 



180 Origin of Mental Species 

presence of this perfect activity, which is vibrationless 
and produces no conscious effect on the brain except one 
of peace ; which effect silences or quiets the vibration 
which is the source of errors or disease. Paul's refer- 
ence to "groanings which cannot be uttered" is one of his 
many heroic and labored efforts to express the activity 
of the Divine in human words. In fact, after seeing in 
a measure what Paul saw, and understanding what he 
was trying to express, his efforts become pathetic. The 
efforts of the modern intellectuals to explain to the world 
the discoveries of the principles of political economy in 
a manner resembles it. Here is met, in a measure, the 
same insufficiency of language, the same contradiction 
of terms, and the same labored effort to explain the dif- 
ference between a demonstrable principle and a human 
opinion. When Paul wrote, "The Kingdom of God is 
not in word but in power,"^ he no doubt thought he had 
explained the mystery ; but alas ! he only explained it 
to himself and to those who already understood it. To 
understand correctly this statement, we must first dis- 
abuse our minds of any material concept of a kingdom. 
We must conceive a kingdom, power or principle that is 
not man-made, either evolved or constructed; a pre- 
existing demonstrable principle of which the economists 
seem to have caught glimpses in their efforts to find a 
remedy for the ills of society collectively; a condition 
that man does not need to create or outline in human 
words ; on the other hand, it is only necessary for him 
to understand that its operation is not a matter of human 
will. This state, being or condition, Paul has named 
"power," and when we become conscious of this power, 
VBible — First Corinthians 4:20. 



Bible Scieyice 181 

we become powerful to the extent that we are conscious 
of it. This is the scientific explanation of the kingdom 
referred to by Jesus. To the extent that this is under- 
stood, it will govern men physically and mentally, in- 
dividually and collectively. It is the power no doubt, 
that Jesus referred to when He said : "I give you power 
. . . . over all the power of the enemy : and nothing 
shall by any means hurt you."^ 

This is as near as we can express in words what the 
Holy Ghost is. In proportion as we cleanse our minds of 
the belief of the reality of matter, which is the human 
concept of existence, this peculiar condition descends 
on us. It will be well to note, especially in the Acts of 
the Apostles, that when anything was done in the name 
of Jesus, it was done after the Holy Ghost had de- 
scended upon them.^ Therefore, the philosophy of 
Bible Science consists of becoming conscious of this 
influence until it becomes operative in our own con- 
sciousness. This is the answer to the prayer: "Thy 
Kingdom come." 

The Ultimate Spiritualization of ali. Things 
Bible Science, in the last analysis, necessarily pre- 
supposes the ultimate spiritualization of all things. We 
are confronted by the well-established belief — the inde- 
structibility of matter. However, in our efforts to 
destroy matter, we have always used material means, 
and when we have gone farther, or thought we had gone 
farther by resorting to metaphysics, we were still en- 
deavoring to conceive the annihilation of some material 
by a material concept of annihilation. 

^Bible— Luke 10:19. 
== Bible— Acts 1:8. 



182 Origin of Mental Species 

We read in the Bible: "He uttered His voice, the 
earth melted."^ AVhen we understand that the voice 
here referred to is not an audible sound but a silent and 
positive activity reaching man through his life-substance 
sense, called spiritual, we have at last a tangible idea of 
the process and a scientific concept of God." 

Teleologicallj, this law of life is the activity of the 
bodies of the lower organisms called mind. When the hu- 
man mind, which we have said before was matter but 
of a more elusive form, manifests inharmony, which 
inharmony has been named insanity, it is because it is 
not sufficiently actuated by this law of life, just as the 
more obviously material organism named matter under 
the same conditions manifests disease. 

It might be observed that right here is the begin- 
ning of all decay or disease. This consuming which 
is referred to elsewhere in this work, in proportion to 
its degree, manifests different degrees of this phenom- 
enon, which degrees of phenomenon have been given 
different names. The deduction to be made from this is 
^ Bible— Psalms 46:6. 

^ (There are records and evidences of a power that overcomes 
or destroys the physical laws of matter. There are many records 
of this power in the Bible and there are many at the present time 
who teach and demonstrate such a power. The teaching consists 
of the allness of Spirit and the nothingness of matter. However, 
years of teaching the nothingness of matter has not made matter 
less, in an intelligent thought-out sense, to these teachers or the 
world. Furthermore, the demonstrations of its exponents have 
been limited to matter in a state of high psychical development. 
The nothingness of matter in its strict sense consists of nullifying 
such physical laws as weight and density. To make the nothing- 
ness of matter intelligent we must understand the process of its 
first formation as well as its growth and development in the form 
that we have named matter. In this way only can we take this 
subject out of the domain of mysticism, legerdemain and psychic 
phenomena. ) 



Bible Science 183 

that this law is the only substance or something, and that 
matter is non-vital. By the non-vitality of matter we do 
not mean to contend that matter is not vital to its own 
evanescent consciousness, but that in the last analysis it 
is neither power nor intelligence. Relatively matter is 
vital, absolutely it is not. As Aristotle expressed it in 
his metaphysics, "The moving element can only be the 
actual or the form; the moved element is the potential 
or material." ^ 

The non-intelligence of matter is deducible from the 
comparison of man in ancient and modern times. Man 
in the time of Zoroaster and Moses possessed the same 
capacity to perceive and arrange ideas along with the 
best men of today. This cannot, however, be admitted 
unless we destroy in our own minds the unjust and 
invidious comparison of their time and our own ; which 
comparison is largely one of belief and custom, which 
belief and custom were as sufficient to them as our own 
customs are to us. It is known thai some of the Apache 
chiefs possessed brains that from every anatomical and 
physiological point compared favorably with the great- 
est men of their time. It might be interesting here to 
note that Geronimo and a few braves, through their 
military tactics and strategy, coped successfully with 
men educated along the same line. Their defeat was 
not so much a matter of degrees of intelligence but of 
relativity. It was not a matter of insufficient understand- 
ing so much as the want of development along different 
lines, namely, conservation of energy and mechanics. 

In fact, an unbiased analysis of this subject compels 
us to conclude that intelligence is not a matter of evolu- 
^ Greek Philosophy— Zellar (Page 191). 



184 Origin of Mental Species 

tion, while on the other hand it is quite evident that intel- 
ligence is the result of revealed consciousness or revela- 
tion, in just the proportion that matter in the form of 
mind, becomes rarefied or attenuated. Just to the de- 
gree of the opacity or translucence of the human mind 
are we intelligent or non-intelligent. But at no time is 
matter the intelligence, nor is the intelligence in matter. 

Professor Winchell has asked this very pertinent 
question : "Is it not possible that the fish on the planet 
Jupiter, which is all water, have developed the same de- 
gree of intelligence in their element, water, as we have in 
our element, air .?" The theory of design has gone along 
with all of the other theories woven out of the imagina- 
tion of man to sustain the belief that mortal man is made 
in the image and likeness of God. 

A few years ago there went the rounds of the re- 
ligious papers of this country the following story: "A 
certain spider that lived on trees having a deeply ser- 
rated bark, by the wise providence of God had been pro- 
vided with a long tentacle with which it could penetrate 
deep into the crevices and capture another insect on 
which it fed." There was nothing said about the poor 
insect being devoured. There is no use permitting our- 
selves being drawn into this discussion. Mortal life is 
not self-sustaining, but rather is it self-consuming. 
Mortal life feeds on mortal life. Mortal life is sustained 
in its changing forms by the elements out of which it has 
evolved, but the great Mind, the only real life, goes on 
unconscious of this transformation. As long as we look 
for man, life or intelligence in matter we will be Ancient 
Mariners on the voyage of felt-out and thought-out 
existence, chasing the phantom mortal man, to find at 



Bible Science 185 

last that mortal man is but a picture woven out of its 
own imagery and painted on the canvas of its own 
imagination. 

In the first chapter of the Bible is mentioned the 
"Beginning God."^ Everything was made by and in this 
"Beginning God." We also read in Exodus that Moses 
put a veil over his face when talking to the children of 
Israel. But when communing with God through the 
spiritual sense, he took the veil off.^ In the Second 
Corinthians, Paul explains what this veil is, in these 
words : "And not as Moses, which put a veil over his 
face, that the children of Israel could not steadfastly 
look to the end of that which is abolished : 

"But their minds were blinded ; for until this day re- 
maineth the same veil untaken away in the reading of 
the old Testament, which veil is done away in Christ. 

"But even unto this day, when Moses is read, the veil 
is upon their heart. Nevertheless, when it shall turn to 
the Lord, the veil shall be taken away. Now the Lord is 
that Spirit."-' 

The determination of the Origin of Mental Species 
removes and explains the mystery of this veil; rescues 
the Bible from mysticism ; reveals the source of all 
science to be God; ends the warfare of science and 
theology, and gives man a working basis for which he 
has long sought, namely, THE PHILOSOPHY OF 
SUBSTANCE. 

^ Bible — Genesis 1:1. 

^Bible— Exodus 34:29-35. 

^ Bible— Second Corinthians 3:13-17. 



CHAPTER XIII 

The Missing Link 

It will be well before taking up the second part of 
this work, which part will consist largely of examples 
rather than precept, to consider the importance of the 
preparation necessary for determining the Origin of 
Mental Species. Even with a highly developed vision of 
the mind we are conscious of outlines or forms, which 
outlines or forms are evidences of limitation. The field 
of observation increases with the development of the 
vision of the mind. The fact that this limitation has 
been gradually extended implies some reason for the 
extension. We are familiar with arrested species, that 
is, species that have not changed within the period of 
written legendary and fossil history. We have evidence 
of races of high thought-out development that stood still 
.for long periods. Besides, we have knowledge of civil- 
ized races that have not changed perceptibly in thousands 
of years. Moreover, we have the same object lessons 
individually as well as collectively. The lives of most 
persons are merely habit and as a result never grow 
perceptibly, and degenerate into childishness in old age.^ 
A great part of the world, even those generally regarded 
as educated,^ are living within the finite senses and have 
never caught a glimpse of anything outside of them. 
Prayer without power is like education without intelli- 

* Bible — Romans 7:9. 

^ (Education lie'e used in the correct sense means a knowledge 
of the principle of things.) 

186 



The Missing Link 187 

gence. The latter statement includes the two dominating 
influences in the world — the religious and intellectual. 

This is not true of the philosophical species which 
Hegel regards as the interpretation of Spirit.' Those 
who comprehend the Nebular Hypothesis or planetesimal 
theory, have conceived the beginning and end of matter 
so far as its integration and disintegration in the 
obvious sense is concerned. When we have reached this 
point we have reached the limits of bodily vision, broken 
through the shell in which the world is hatched, and 
peering beyond have found ourselves in the same 
position as the early South-Sea Islander who looked 
out onto the broad Pacific. Working our way blindly 
through bodily vision, and with unconscious gleams of 
borrowed light, we have developed the vision of the mind 
to the extent that matter becomes a transforming ob- 
vious. Looking out on the ocean of interplanetar}^ 
immensity we have endeavored to conceive spaceless 
eternity. However, the vague sense of limitation clung 
to us and we have frequently turned away from vision 
to mathematics. To destroy this sense of limitation or 
dimension was necessary to further progress. Spec- 
ulation left us stranded again on the island of matter 
and within the scope of the vision of the mind. Here, 
we insist, demonstration must take the place of specu- 
lation if we are to break through this limitation. 

The very fact of our growth and development proves 
there is a power, probably nameless and apparently 
without substance, that has enabled us to grow. This 
power we must name intelligently and its substance we 
must know actually if we are to break through the 
^ Philosophy of History— Hegel ( Page 99 ) . 



188 Origin of Mental Species 

moving-picture film of bodily visions and see the Abso- 
lute. Darwin put teleology back into evolution, or, 
more correctly speaking, he put God into evolution in 
His true relation, and as a result his work has with- 
stood the mightiest force ever arrayed against a growing 
idea. Darwin gathered the fragmentary evidences of 
systematic development and by applied science separated 
them from superstition and gave to the world the prin- 
ciples of orderly development. Years of conjecture 
about mental species and their induced activities have 
left the world in the same chaos of speculations with 
regard to mental powers that Darwin and his co-la- 
borers found existing concerning the development of 
organic life. This field is now ripe for scientific work. 
To do this we must be able to destroy the sense of 
limitation that now forbids the world giving orderly 
development to mental things just as limitation prevented 
the realization of connected and orderly development 
of organic things. This, we must continually insist, 
can only be done by developing the limitless vision that 
comes with a consciousness of the Absolute. This de- 
veloped sense enables us to annul the sense of limitation, 
demonstrate the Fourth Dimension and as a result have 
power to destroy the limitations of matter whether in 
mind or in what is termed organic or inorganic matter. 
The Fourth Dimension is the operation of the One Ab- 
solute and Invariable Law, which law is the teleology 
of all things. We can be instruments for the operation 
of this law just in proportion to our overcoming the 
symbolical sense of things. 

Development and growth are often accounted for 
by saying they are the result of experience. But this, 



The Missing Link 189 

like many other explanations, fails to explain. Some 
people never learn by experience while others do. Men 
have repeated the same prayers, invoked the same aid 
in vain ; they have seen one failure after another without 
ever realizing the insufficiency of their methods. They 
called this faith, euphoniously referred to as a faith 
that cannot be shaken. When analyzed in its true light 
it is nothing but limited vision. But it is possible to 
learn from experience, and learning means the acquir- 
ing of intelligence. From what source, we ask, does this 
intelligence come .^ A repetition of habit does not teach ; 
likewise a repetition of experiences fails to teach some 
species. Why, we ask, does one learn from experience 
and another not.^ It is the theory of the Origin of 
Mental Species that learning from experience is the re- 
sult of inspiration as described in the article psychology. 
There is a connection through immaterial intelligence 
between the thought-out unit experiencing and the Ab- 
solute Intelligence. Those who have this connection 
grow just in proportion to the degree of the connecting 
link. It has been my experience to see people regen- 
erated from almost the lowest level and develop within 
months into intelligent and cultured men and women. 
This is a result of opening up this channel of communi- 
cation or connection between themselves and the Abso- 
lute Intelligence. The process was, what we are here 
trying to explain, namely, the desymobilization of lan- 
guage which results in a consciousness of the Absolute. 
This I have been able to do for Whites, Indians, Chinese 
and Negroes. What would have required generations 
to do by the ordinary processes of development, I have 
been able to accomplish in two years. These specific 



190 Origin of Mental Species 

instances convinced me that the power of being de- 
veloped through my work was the same power that was 
responsible for all growth. These were not phenomenal 
instances, but were the result of a well systematized 
method of impartation. Moreover, I continued these 
experiments for years with unfailing certainty of some 
measure of results. 

The influence on the lives and characters of men and 
women as a result of the study of natural science is 
well understood within a limited circle. If, as we have 
asked before, this process of thinking produces a re- 
generating effect on the student, would it not, we ask 
again, be better to abandon the study of imperfection 
and turn our attention to the determination of this in- 
fluence.? However, should we turn our attention to this 
phase, the human mind, untrained and unguarded, would 
begin to speculate about it instead of continuing the 
line of light through which we realized it. Something 
which cannot be described or named cannot be taught 
directly, but must be the result of a process of writing 
and thinking just as harmony is the result of correct 
music. 

The operation of Spirit-Immaterial Intelligence is 
the Fourth Dimension. This operation, however, can- 
not be described with a language composed of material 
symbols. The process of desymbolization of words is 
the key to the invisible Universe. 



CHAPTER XIV 

Applied Efforts 

The valufe of the body to the individual increases in 
the same ratio as his intelligence. The lower orders of 
life which have no consciousness of their existence and 
bear no conscious relation to their environment ex- 
perience no sense in the process called death.^ While 
with man it is an experience of vital importance. His 
thought-out, and perhaps his inspired intelligence, hav- 
ing made a place for itself in organized society, there is 
naturally a painful sense in connection with forever 
severing these ties. His highly developed faculties of 
organization and consciousness of inter-relation, he 
realizes are at the mercy of the laws of decay of the 
body. To continue his useful activities, his body, he 
realizes, must be kept in a healthy condition. How to 
do this has, necessarily, been the subject of profound 
study. 

In reading the history of the evolution and growth 
of the methods of restoring the physiological functions 
of the body to their normal condition, two things are 
constantly obtruding themselves, namely, metaphysics 

^ (To nature the individual is nothing, and her pressure upon 
him is indiscernible. He is not called upon to fit himself, he is 
not required to struggle consciously against anything. The course 
of evolution is imposed upon the species from without ; the species 
lives and dies with the individual, but to the individual the pro- 
gram itself means nothing more than the inevitable succession of 
life and death.) Excerpt from an Editorial on Kultur, Special- 
ization, and Arrested Species in the Scientific American, New York, 
November 2nd, 1918. 

191 



192 Origin of Mental Species 

(or an influence outside of the body), and analogy. 
When we learn that life is not in the body we quickly 
discern the reason for metaphysical tangents. Further- 
more, when we are convinced that all activity is mind, 
whether relative or Absolute, we can account for the 
theories based on analogy. If we admit, even for the 
purpose of experiment, that all is mind-power we discern 
the possibilities of analogous awakening in even such 
low degrees of mind as the activity of chemicals. 

The mist that obscured our vision and prevented our 
seeing this was the material elements through which these 
powers or activities became visible to the senses. While 
we have been able to produce many of these activities 
through the medium of solid or gaseous substances the 
structure so held our attention that we failed to discern 
these powers or activities apart from the structure. 
That these activities exist apart from our bodily vision 
of matter there is no longer any doubt. What is this 
activity, we naturally ask, that exists beyond our bodily 
vision of matter, and yet whose very existence is de- 
pendent on the existence of matter.? We are convinced 
that it is a relative form of mind. Professor Haeckel 
says we have never yet found anything that was not con- 
tingent upon the existence of matter. This will be true 
so long as we depend on bodily vision and the micro- 
scope. Even the microscope reveals only the obvious 
expression of this activity which has so long been re- 
garded as mind and which is the psychoplasm that Pro- 
fessor Haeckel encountered in his biological researches. 
It is this psychoplasmic activity or relative mind which, 
when analyzed by the aid of immaterial vision, is revealed 
to be a highly intensified form of matter. Moreover, 



Applied Efforts 193 

we must have a psychoplasmic anatomy before we can 
understand the structural and physiological. But the 
secret of the whole matter is the existence of Mind that 
is not contingent on the existence of matter which we 
must understand before we make obvious to the vision 
of the mind the physiological functions of the psycho- 
plasmic or relative activity. Furthermore, a knowledge 
of this Mind is necessary to the understanding of psycho- 
plasmic animation and the preservation of individual 
existence through the control of its freaky and erratic 
susceptibilities. 

In this work we have frequently used ithe term 
"applied science," but in considering the felt-out mind 
from a pathological viewpoint so many theories obtrude 
themselves that are so frequently allied to isms that we 
may escape some criticism by using the term "applied 
efforts." The distinction may be easily seen: one con- 
sists of efforts of men trained in experiment and forti- 
fied by a complete knowledge of natural science which 
protects them from the fascinating illusions of the 
senses. The other consists of the crude experiments 
and probabilities of the untrained human mind. But 
these crude efforts have often led us, by the very oppo- 
sition they incur, into lines of light unthought of. It is 
neither necessary nor is it the purpose of this work to 
go into the technical details of the different branches of 
natural and scientific research. Neither is it within its 
province to criticise or antagonize. Peace only comes 
when war is over, and it is the hope of the Origin of 
Mental Species to end this warfare of science and 
religion with their attendant cults and isms and trace 
the tangible thread of continuity running through all 



194 Origin of Mental Species 

of nature's designs to its ultimate beginning and there- 
by reveal its value. 

The applied efforts of healing methods in recent 
times, when analyzed by this process reveals the world's 
desire, which has been the inspiration of all of these 
efforts. The two prominent schools of chemical medi- 
cines, one acting through a positive and the other 
through a negative chemical process, are as far apart 
as ever. In spite of the power and prestige of these 
schools we have seen grow a system expressing itself 
through a widely diffused army of competitors using a 
process of manipulation. This process, with nothing 
more to depend upon than manipulation, has enabled a 
large number of people to abandon the use of drugs en- 
tirely. The question necessarily arises : If drugs were 
a necessity, how could we discontinue the use of them.? 
On the other hand, if they received help from manipula- 
tion, in what way did manipulation help them? In the 
last few years we have seen a class of people steadily 
increase in numbers who do nothing except manipulate 
the spine. This manipulation method extended would 
require but one more step before we reach the mental or 
psychoplasmic state, and that would consist of some 
process of exciting the brain cells by manipulation. 
These people have been, probably unconsciously, gradu- 
ally moving nearer to the vital activities of psychoplas- 
mic existence and this last step would be the end of 
experiment along this line. 

The substance of these efforts seems to be this : 
Everything beyond the range of bodily vision has been 
accounted for under the name of nerves. However, 
when we extend this nervous activity we find it merely 



Applied Efforts 195 

a material conception of the felt-out mind. This mind 
has been found susceptible to the mental activities of 
chemicals and manipulations. We are convinced it is 
merely a process of exciting, or stimulating, the felt-out 
mind to action. By attacking the spinal column they 
were working through the vital functions of the felt- 
out mind. Around this method, and on account of some 
remarkable things accomplished, they have, like their 
predecessors, built up a great ^system of pathology 
which it has failed to sustain. That the spinal column 
is closely allied to the brain there is no question. Then 
why not go a little further and manipulate the brain 
cells ? 

It would be helpful to read in connection with this 
subject what Professor Haeckel says about the evolution 
and development of the spine and brain. We will quote 
a vital and relative statement : "The long ancestral his- 
tory of our 'vertebrate soul' commences with the forma- 
tion of the most rudimentary spinal cord in the earliest 
acrania; slowly and gradually through the period of 
many millions of years it conducts that marvelous struc- 
ture of the brain which seems to entitle the highest prim- 
ate form to quite an exceptional position in nature."^ 
We have explained in the article on psychology how the 
felt-out mind gradually developed, along with its growth, 
the sense organs, and we can see in Professor Haeckel's 
description the processes through which it has passed. 
If, as we have concluded, all of these methods of healing 
have been a process of stimulating the felt-out mind to 
action, we have only to extend this process to the 
manipulation of the brain cells. 

^The Riddle of the Universe— Ernest Haeckel (Page 166). 



196 Origin of Mental Species 

In addition to these and many other methods of re- 
storing the functions of the body to their normal con- 
dition has been the tentative belief, and often demonstra- 
tions, of a sidereal power or influence beyond the realm 
of functional and terrestrial activities. Even such an 
ultra materialist as Professor Haeckel refers to it. He 
says : "Like all other phenomena, the psychic processes 
are subject to the supreme all-ruling law of substance."^ 
He may try to give it a material conception in keeping 
with his monistic philosophy, but he admits he does not 
know what substance is. In recent time the subject of 
this influence is being treated in a more practical way. 
The most dignified and practical presentation of it has 
been in the form of mental recreation, or we might say 
mental gymnastics. There has been developing along 
this line a process of writing that has been beneficial to 
the reader. While those not trained in philosophical 
deduction have regarded the statements made in words 
of the highest value, they have gotten in substance 
what they have overlooked in words. It is the style of 
writing more than the images written about that has been 
responsible for whatever benefit has been received. It 
is difficult to estimate the good these schools of reading 
have done. I have noticed people in all walks of life read- 
ing these pamphlets and periodicals, and when unac- 
quainted with them I have seen obvious benefits through 
riding on street cars with them. Then the personal 
testimonies have been numerous. It is a well-known 
fact that crude and unsophisticated people go to college 
and after a few years of study acquire something that 
is not included in the curriculum. This is often described 
^The Riddle of the Universe— Ernest Haeckel (Page 91). 



Applied Efforts 197 

under the general name of culture, but in the generally- 
accepted meaning of the word, it does not describe it. 
We have reference to that mental poise and resource- 
fulness which expresses itself in a broad comprehensive- 
ness. We have referred before to the subjects of many 
of our text-books and classics. We have before, as now, 
alluded to the benefit derived from reading them, but 
asked then and ask again if the benefits received would 
not be multiplied if the subject matter were changed. 

If instead of such monstrous scenes and hideous 
characters, there were substituted principles and ideas 
expressing loftier sentiment, nobler ideas and progressive 
endeavors, would we not be mentally and physically 
benefited — educated in a conventional sense.? 

We have before called attention to the danger of re- 
ducing everything to some form of ritual or manual 
prescribing some form of physical or mental exercise. 
This is the result of the very nature of the image-pro- 
ducing mind. This danger has become very obvious 
among these people and is the broad highway to oblivion. 

There is a style of writing from which we derive 
substance. To determine the nature of this and develop 
it is the way out of the human imagery consisting of 
classified impressions so long mistaken for knowledge. 
Moreover, we are convinced that this is responsible for 
the popularity of some writers in spite of their repetitions 
of tedious details. In the novel which works on our 
feelings and which has such a strong hold on the public, 
this element in the works of the masters is counterfeited 
by popular writers magnifying secondary sexual traits. 
In modem times writers come like mushrooms and like 
mushrooms they go, while a few are like the poet's brook. 



198 Origin of Mental Species 

Beyond doubt there is a divine element which enters into 
the works of man, and this element causes them to live 
whether the element is intelligently interpreted or not. 
Undoubtedly, the different schools of mental gymnastics, 
the schools of declaring a higher hope on earth as well 
as those who claim to have a process of determining the 
Absolute Mind, have found something which carries be- 
yond the range of human hope. To take up this line of 
light and determine its possibilities is, I believe, worthy 
of the consideration of our most learned scientific men. 
Moreover, I am convinced it is the method whereby we 
will solve the riddle of existence, determine the nature of 
Substance and thereby find a place for ourselves in the 
Absolute i\Iind from which we will be able to view nat- 
ural phenomena from consciousness outside of itself. 

The words of some speakers and writers have more 
power than those of others. What is this potent influ- 
ence.? What potentializes words.? Why do men with 
college educations employing nicely turned phrases and 
correct diction seek audiences in vain.? Why do men un- 
trained in the art of expression hold audiences of great 
numbers, and without educational advantages become 
men of marvelous influence and large parts.? In the 
article on The Origin of Material Species, I stated 
plainly : Had the men who were analyzing matter for the 
purpose of finding life turned and analyzed the intelli- 
gence with which they analyzed matter, they would 
have found life and perhaps realized the presence of 
something higher and holier than they believed available 
to man here on earth. However, we are considering 
this subject in connection with efforts to restore the 
physiological functions to a normal condition through a 



Applied Efforts 199 

process of reading, and we must at present keep within 
this sphere for fear we become confused. 

If we extend the process of manipulation to a method 
of exciting and stimulating the brain cells, why not go 
a step further and use words potentized with Substance? 
Moreover, this method has a two-fold advantage. We 
are not only benefited mentally and physically by this 
method, but we are developing a process of conscious 
utilization of a Power that will, in proportion as we 
understand it, make us supermen. 

The most important factor in this process is repe- 
tition. The effect of repetition, as we know, is impres- 
sion. We repeat the words of a rule in arithmetic until 
we have seen the significance of the rule and eventually 
the words of the rule are forgotten but we retain the 
principle. This method would soon lose its significance 
through familiarity of symbolical meaning but this is 
overcome by repeating the same idea or declaring the 
same truth through new situations. Writing or talking 
of life's innumerable activities with relation to the Abso- 
lute has the effect of illuminating them with divine hues 
and bringing us nearer to' the source of all illumination. 

Our philosophers and theologians make these same 
statements and wonder why they cannot see what people 
of less education and mental training claim to see. This 
has been the irreducible substance in the world's intellec- 
tual crucible. But there are people in the world today 
who have dissolved this heretofore irreducible substance 
and have seen the light which is the goal of all intellec- 
tual effort. 

The persistent declaration of a thing makes it real 
to us. Now if we can get an arrangement of symbols 



200 Origin of Mental Species 

that declare the existence of an idea in its Absolute 
sense, we have started right. If we then desymbolize 
the words and endeavor to see the Substance of the idea 
in Principle, we through this channel leave the world of 
symbols and emerge into the presence of Reality. Thus 
the statement that God is the only Substance and that 
this Substance is all there is, persistently declared, along 
with the knowledge of desymbolization that makes the 
transforming mental and physical obviously a series of 
pictures and impressions that are only real to the bodily 
vision and mentality, results in the growth of the reality 
of the former and the consequent growth of the knowl- 
edge of the unreality of the latter. 

This we believe to be the process that makes possible 
the experience cited by Professor Dewey whereby prob- 
lems are solved as a result of repeated impressions. 
He says : "Suppose an individual is in a dark room, with 
which he is wholly unacquainted, and which is lighted 
up at brief intervals by an electric spark; at the next 
spark he has, however, this vague basis of expectation 
upon which to work and the result is that he apperceives 
somewhat more. This apperception enables him to form 
a more perfect anticipation of what is coming and thus 
enables him to adjust his mind more perfectly. This 
process of apperception through anticipation and re- 
action of the apperceived content upon the completeness 
of the anticipation, continues until during some flash he 
has a pretty definite and perfect idea of the scene before 
him although the spark lasts no longer than the first and 
there is no more material sensuously present." 

Years of investigation and experiment has convinced 
me this is the secret of the work accomplished, in pro- 



Applied Efforts 201 

portion to their knowledge of the process, by the dif- 
ferent cults, religious and intellectual, that are actually 
doing wonderful things as a consequence, they claim, 
of a nearer approach to Truth. 

Among the numerous cases that came under my 
notice through my work as a metaphysician was one of 
a boy of fifteen years of age with the mind of a child of 
five. As in all such cases many efforts to help him had 
been made including some metaphysical efforts.^ Instead 
of limiting him and saying that he could not understand 
and talking to him of childish things, I took up the sub- 
ject of what constituted life. I used, of course, the sim- 
plest words and phraseology and talked to him in a 
playful, bantering tone of voice which children of this 
type love, and it was marvelous what he was able to grasp. 
I then taught him the difference between number in prin- 
ciple and figure in outline or image. I then followed 
this with an applied effort in the form of examples in 
addition, subtraction and multiplication. However, I 
held the pencil and made the figures myself so his atten- 
tion would not be diverted from the numbers in principle 
to figures in outline or image. Although I gave him but 
a few lessons the neighbors marveled at the change in 
him when he returned home, where he afterwards entered 
school. Of course, so much could not have been accom- 

^ (The same Power that stimulates the felt-out mind also 
vivifies the thought-out mind but for the purposes of education 
the process is vitally different. Those exercising this power limit 
themselves to a knowledge of the power itself which is sufficient 
for the adjustment of the felt-out mind. This method, however, 
only stimulates the thought-out mind with nothing for it to act 
upon or express itself through. The thought-out activities which 
constitute our education must be the medium through which the 
Ultimate element is availed or else we have only an intensified 
human ego.) 



202 Origin of Mental Species 

plished had I not been able to potentize my words with 
Substance. But the realization of the meaning of words 
has this effect, besides, it is the secret of all education, 
i. e., the desymbolizing of words. It is this desymboliz- 
ing of words I believe to be the secret of the mental proc- 
esses which have proved their worth in recent years. 

Everywhere and at all times we see postulated this 
all-pervading Substance under different names and con- 
ceived of in different forms. In modern theology it is an 
anthropomorphic God ; in the Westminster Confession of 
Faith it is : "A most pure Spirit invisible without body, 
parts or passion." And such representative scientific 
men as Professor Haeckel recognized it in the form of 
an unknown Substance. 

Pain, which has been often referred to as both a 
punishment and an agency, is nothing but an experi- 
ence which when properly understood becomes an ex- 
ample. In the Gospel according to St. John this view of 
affliction is sustained by Jesus in the following incident : 
"And as Jesus passed by, he saw a man which was blind 
from his birth. And his disciples asked him, saying, 
Master, who did sin, this man or his parents, that he 
was born blind .^ Jesus answered. Neither hath this man 
sinned, nor his parents : but that the works of God should 
be made manifest in him."^ Mortal existence with its 
attendant problems affords us an opportunity to demon- 
strate Substance. 

Pain and affliction, we are convinced, exist in the 

felt-out mind, are mirrored in the thought-out mind and 

are destroyed by the Absolute Mind. The lower orders 

of life which have no thought-out mind do not suffer 

^Bible— .John 9:1-4. 



Applied Efforts 203 

pain as we understand it. While pain is the result of an 
abnormal condition of the felt-out mind, this mind would 
have no sense of it. The sense of suffering is, in all 
acute forms, in the thought-out mind. Hence the bene- 
fits received from these mental processes result from the 
Absolute Mind which destroys the sense of pain even 
when the cause remains. This was brought to my notice 
from patients in a stage of disease beyond this educated 
sense of the Absolute Mind to cure who were entirely 
relieved of pain and passed away without a sense of 
suffering. This also uncovers one of the dangers in 
metaphysical work which often results in sad disappoint- 
ment. Persons will employ a metaphysician and the 
pain.will be quickly subdued and the patient will appear 
greatly improved. However, in the course of weeks 
or months the patient will become worse again and with- 
out apparent suffering pass away. The cause of this 
is the sense of pain has been destroyed in the thought- 
out mind, but the cause of the pain, the diseased con- 
dition in the felt-out mind, has not been destroyed. This 
was especially noticeable in consumptives. While the 
state of misery suffered by these people can be over- 
come by a comparatively limited knowledge of Sub- 
stance, it takes a complete realization of the Holy Ghost 
to destroy such a relatively vital disease. Inversely this 
convinces us that the disease is in the felt-out mind and 
its consciousness in the thought-out mind. 

In connection with this subject there are those who 
use the term "prayer" in designating the method of 
availing themselves of the help derived from Substance. 
These are included among those referred to who derive 
help from reading, but there are those who do not give 



204 Origin of Mental Species 

their method so religious a significance. In his Epistle 
to the Hebrews, chapter XI, verse 1, Paul says: "Now 
faith is the Substance of things hoped for."^ Here he 
makes a distinction between the thought-out picture of 
hope, and faith that is derived from Substance. This is 
plain when we know that Substance is never seen by the 
human mind and the human soul, at its best, is but an 
emotional sense of it. It is this thought-out picture of 
faith in the form of human hope that has so long ensnared 
our faculties and kept us within the scope of its imagery. 
Here we learn that praj^ers impelled by the human mind 
and uttered by the human voice go no farther than the 
sound of the voice. Likewise mere human efforts to help 
or comfort others never go beyond the range of mechan- 
ically expressed energy. Whenever decay in the body 
has set in and has been arrested, this effect can be attrib- 
uted to two causes ; either the stimulation or excitement 
of the felt-out mind through chemical or human energy, 
or else the person who has been the instrument or agency 
through which help came unconsciously imparted to the 
patient some degree of Substance. However, in the last 
analysis help seemingly derived from chemical action, 
manipulation or human energy, was the result of Sub- 
stance unconsciously communicated, for without Sub- 
stance, which is the source of all action and power, there 
can be no action — not even chemical or human energy. 

While it is not our intention to make this a patho- 
logical work, we are considering the origin of diseased 
species for the purpose of tracing them to their mental 
origin and thereby account for the origin of mental proc- 
esses of healing disease. Moreover, the value of a healthy 
body and mind is obvious to all and is of vital interest to 

^ Bible— Hebrews 11:1. 



Applied Efforts 205 

mankind. We do not, however, intend to let ourselves 
be drawn too far into this subject for it is our thesis 
that the study of health will produce health. 

One would naturally suppose, and it is the claim of 
some schools of metaphysics that insanity would quickly 
respond to this method of normalizing the mental func- 
tions. This has not been sustained by practice. The 
cause of this we believe to be accounted for by much 
insanity originating in the felt-out mind. Not, of course, 
those healthy physical specimens who suffer from forms 
of hallucinations, but we have reference more especially 
to those persons who are regarded as insane. What has 
been described as extreme nervousness bordering on in- 
sanity, I have seen respond quickly to mental processes. 
In fact, physicians who regard these new cults as nothing 
more than mental soothing syrups, are continually 
recommending them and admit the benefits received. But 
some forms of disease classified as mental have not 
responded to treatment as they should. 

The reason for this, we have suggested, is the fact 
of their having their origin in the felt-out mind. We 
have explained that pain existing in the thought-out 
mind as a result of a diseased condition of the felt-out 
mind has been removed while the disease continued its 
consuming function. Likewise in these cases of insanity 
the cause is unremoved. To overcome such cases an 
understanding of Substance with its intensified poten- 
tialization of words is necessary. We might here men- 
tion that words are potentized just in proportion that 
they are deprived of their human meaning. In fact 
it has a striking resemblance to the theory of home- 
opathy in which the drug is believed to be made medicin- 
ally more effective by attenuation. 



CHAPTER XV 

Physiology 

Since the human body is the most valuable thing we 
possess, necessarily the most useful application of science 
would be to this body. Furthermore, until the nature 
of the body is understood we will never know whether 
our treatment of the body is correct or incorrect. Be- 
sides, human life manifests a potency and an impotency 
which are appalling in both their positive and negative 
sufficiency. 

Three questions must be answered before we can 
claim to have a scientific understanding of human beings : 
the first is, What is Life? — the second is. What dies? — 
the third is, What is matter? When a body lies before 
us from which life has disappeared, we no longer talk 
to it, neither do we give it medicine or think about its 
comfort. However, the body is still there before us. 
The only conclusion to be reached from this illustration 
is that we were administering medicines, talking to, and 
comforting some sictivity of the body and not the body 
itself. If the body were the human being or factor in the 
problem, we should continue to talk to it, administer 
medicines to it, and comfort it. 

The habit of treating with indifference or making 
flippant replies to questions and suggestions on this sub- 
ject is inconsistent with our present knowledge of this 
subject. Humility is not a human trait, it is something 
higher. Yet humility is the only channel through which 
we can establish in ourselves the norm of progress. The 
206 



Physiology 207 

three vital questions must be answered and the only way 
to answer them is by example rather than precept. 

The body possesses a mentality, or, according to the 
theory of the Origin of Mental Species, a mentality pos- 
sesses the body and expresses itself through the actions 
of the body. While the thought-out mentality expresses 
itself through audible sounds, the mentality controlling 
the body never expresses itself except in action. It had 
its time, tides and seasons before the powers of thought 
in a human sense existed. Even under the influence of 
the thought-out mind or human consciousness it carries 
on its processes in spite of the most fervent desire for 
a cessation of some of its activities. 

We must learn the origin and nature of this mental 
species which comes into existence whenever and wherever 
the conditions which constitute the law of Genesis gen- 
eration becomes complete. Conditions by which this 
generation is made possible of necessity constitute a 
mentality which must have existed before organic or 
even inorganic activity, as we understand it, came into 
existence. We may extend this process backward or 
forward to the period of the utter extinction of material 
phenomena, and in spite of its self-consuming and dying 
processes there is an inexhaustible source of activity 
which transcends it all. The felt-out mind ceases to 
act and man dies but the power that generated that man 
will generate another. To understand physiology we 
must learn the nature of this mentality. Sometimes this 
mentality will linger for years in an imperfect state and 
suffer intense agony, sometimes it seems impossible to 
destroy it, and then again, without any apparent cause 
it will cease to act. If it were a law of itself existing by 



208 Origin of Mental Species 

virtue of its own self-contained and inherent power, it 
would not do this. The fluctuations, variations and 
peculiarities of this activity which feels its way through 
the period of its natural existence show conclusively that 
it is under the influence of some greater power of which 
it is but a satellite. No deduction ever made from this 
felt-out mentality has ever been reduced to a law. We 
will never understand this activity until we understand 
the power which makes it possible. 

The law of action through an immaterial medium 
which constitutes the metaphysics of the theory of the 
Origin of Mental Species explains this. There is a con- 
nection through the medium of intelligence which does 
not depend on distance, space or matter. The men 
whom we have studied, and learned to think and feel with, 
through their teachings we reflect and are in touch with 
although we have never known them personally. We 
may have studied under teachers in early life and be- 
come separated from them ; we may even have forgotten 
their names but the intelligence they imparted to us 
connects us with them. This medium is the one great 
Intelligence that each of us has become conscious of. 
This intelligence influences us, governs our lives 
and to the extent that we understand it we are con- 
trolled by it. 

The name for the mental species which expresses 
itself through action and which the ethical writers have 
tentatively named felt-out mind, we have adopted in this 
work because it had gradually developed as a result of 
scientific research, and, what is still more important, the 
S3^mbols or words used to express it have a generally 
understood meaning. This felt-out activity which as- 



Physiology 209 

sumes to be the life of a person has a feeble and very 
uncertain hold on the power which makes its existence 
possible. It is with this activity and alien power we 
must get acquainted if we are to ever understand its 
phenomenal nature. We must learn that its fluctuations 
and variations are a result of its being an unintelligent 
mirage of a greater power of which it is not a part, and 
as a result has no method of increasing its diminishing 
strength. 

The mental species consisting of the felt-out mind 
is an evolved self-sufficiency. The highest expression 
of this is a healthy physical man. When this man mani- 
fests disease of any kind, it is a result of the mental 
species or felt-out mind becoming deranged.^ That is, 
the arrangement it has made for itself and which con- 
stituted its habit, self-sufficiency or normal condition 
has become abnormal. Here is the origin of disease. 
Sometimes one part of the body will manifest most 
trouble, but the cause of the trouble is the imperfect 
state of the felt-out mind. Being merely a habit and 
having no intelligence except habit, this mental species 
has no method of restoring its action to the normal con- 
dition constituting its health. The highest expression 
of this mentality being fear, it is thrown into a state of 
panic and manifests what is termed nervousness and 
fever. Nervousness and fever being consumers of both 
energy and heat, this felt-out activity commences to 
consume itself. This consuming in its most malignant 
form is called consumption. However, the whole proc- 

^ (Disease, as we have seen, is a perturbation of the normal 
activities of a living body, and it is, and must remain, unintel- 
ligible, so long as we are ignorant of the nature of these normal 
activities. Thomas H. Huxley.) Science and Education (Page 300). 



210 * Origin of Mental Species 

ess, whether it is mild or malignant, is consumption, 
i. e., the consuming of vitality or energy. 

It is interesting to note here, in connection with the 
discussion of consumption, that the name implies that 
it was correctly diagnosed before the Christian era. 
Nothing has since been added to this diagnosis. While 
the effect of the disease has been studied and much has 
been learned about its phenomena, yet so far as its cause 
is concerned the medical practitioner is as much in the 
dark as ever. 

When we have learned to work in the Fourth Dimen- 
sion or Absolute life, of which the felt-out mind has no 
knowledge, we see the cause of this consuming and its 
remedy. As the plant has no knowledge of the existence 
of the sunlight without which it cannot live, just so the 
felt-out mind has no knowledge of the unseen light of 
life without which it cannot live. If we take the plant 
and place it in a cellar it withers and dies for the want 
of sunlight. The felt-out mind dwelling in darkness and 
having no more power to restore itself to where the light 
is shining than the plant has to remove itself from the 
cellar into the sunlight, it must wither and die. Vaguely 
conscious of this, thousands of people go annually to 
the high and dry altitudes where the sunlight is more 
constant and intense. They provide themselves with a 
reclining chair, sit in the sunlight, eat nourishing food 
and eventually pass away. Viewed in the light of the 
theory of the Origin of Mental Species, the explanation 
is simple. While food sustains the mass which consti- 
tutes the mortal body, its life is something wholly apart 
from food and sunlight. 

Jesus of Nazareth left some precepts and examples 
which, while they have been little understood, have never 



Physiology 211 

lost their interest for mankind. In connection with this 
explanation it might be well to consider His parable of 
the "True Vine." Likening His mind to life, He said: 
"I am the true vine and my Father is the husbandman." 
Meaning by this that His mind was cultivated and con- 
trolled by the Absolute Mind of which it was an expres- 
sion. This belief He explains in the next paragraph 
w^hen he says : "Every branch in me that beareth not 
fruit he taketh away, and every branch that beareth 
fruit, he purgeth it, that it may bring forth more fruit." 
He further supports His declaration of the purifying 
and cleansing power of this infinitely derived mind by 
saying: "Now ye are clean through the word which I 
have spoken unto you." He further explains : "If a 
man abide not in me, he is cast forth as a branch, and is 
withered; and men gather them and cast them into the 
fire, and they are burned." This correctly describes the 
condition of the consumptive we have described before. 
First, making an illustration of our own for the purpose 
of illumination, we take for example the breaking of a 
branch from a grape vine. According to natural science 
the sunlight and fresh air are the life of the vine. But 
if we break a branch from the vine and lay it on the 
ground the very fresh air and sunlight which we sup- 
posed contributed so much to the life of that vine will 
cause it to wither and consume. It is certainly evident 
that the consumptive sitting in his chair absorbing the 
sunlight is just another branch broken from the vine. 
When understood, this is a vitalizing lesson and explains 
the meaning of this strange Man when He said: "I am 
come that they might have life and that they might have 
it more abundantly."^ 
^Bible— John 10:10. 



212 Origin of Mental Species 

The works He did were the result of His being able 
to command this life and impart it to others. When we 
are unable to do this, w^e are like a branch separated 
from the true vine or substance of life. The vine is this 
life unseen to the senses and which is available to us 
when we have developed the sense of it. This, we are 
convinced, is Christ — the God of the Bible and mystics. 
This is in accord with the theory of the Origin of Mental 
Species and which natural science has not and cannot 
explain, since in the ordinary sense of the word natural 
it is not expressed. The felt-out mental species is nat- 
ural but is never part of the real substance of life which 
in its correct sense is natural. Only through an under- 
standing of this mysterious relation of the felt-out mind 
to the Absolute will we ever be free to live an unfettered 
natural life. 

Here we realize the necessity of a physiology which 
will explain all action and inaction as a mental process 
dependent on its relation to the Absolute Mind. Here- 
tofore physiology has described the processes, activities, 
and phenomena incidental to and characteristic of life 
and living organisms and a study of the functions of the 
organs during life. The physiology based on the con- 
clusions expressed in this work must cover activity alone. 
Any departure means studying effect instead of cause. 
Phenomena are never anything more than phenomena. 
Therefore deductions made from them are always phe- 
nomenal and necessarily liable to the variations of phe- 
nomena. The body is merely the result of this mental 
action, which mental action constitutes the human being 
w^hich eventually blends, through developing the thought- 
out mind with the Absolute or Divine Mind. This men- 



Physiology 213 

tality, which has no consciousness and* is merely a law 
of self-preservation through procreation, and which we 
have named the felt-out mind, must constitute the 
physiology of mankind since its activity constitutes the 
functions of man. 

However, the remarkable feature of this physiology 
is the revelation that the remedy for functional dis- 
orders (there are no organic since the organic is merely 
the functional made obvious), does not exist in itself. 
Learning its nature teaches us its insufficiency and the 
very knowledge of its insufficiency causes us to leave its 
amazing and fascinating phenomena and get in touch 
with the power which makes its existence possible. It 
is the purpose of the Origin of Mental Species to lead 
phenomena chasers out of this endless maze of mystifica- 
tion into the science of life wherein and whereby we will 
derive power to restore the functionally disordered 
mentality constituting the felt-out mind to its normal 
condition. 

When my attention was called to the availability of 
this power, I set about earnestly to determine for myself 
if such a power were available to men here in earth. ^ 
The results were both startling and remarkable. I 
learned it was possible, under the process of dematerial- 
ization of symbols and symbolic language to see in suffi- 
cient effulgence to influence the action of the body, 
something that I had often caught glimpses of before 
in my life. The inspiration which had given me the 
power of concentration, made readable and appetizing 
abstract books, and moreover had often cast an unac- 
countable glow of light on the page and warmth in my 

^ (God is not the God of the dead, but of the living.) Matthew 
22:32. 



214 Origin of Mental Species 

body, was but a glimpse of this illumination that when 
seen sufficiently and realized correctly restores all of the 
functions of the body to their normal condition. 

I was so situated that I had much time for reflectioii. 
Living the life of a camper in that eternal dreamland, 
the Pike's Peak region, I let my mind become a trans- 
former of life through tangents with truth. During 
this time I found opportunities of testing the power as 
it came to me. My first experience was with a man more 
than sixty years of age. I was asked by his wife to tr}^ 
to help him. The man was suffering from consumption 
in an advanced stage. I could not be mistaken as I knew 
more about this than any other subject on earth. I 
had seen nothing else and heard nothing else talked 
about for years. I had reached the conclusion that all 
life was functional or mental and that this life was not 
an entity. Moreover, I was by this time convinced that 
the all-pervading power that I had seen was life in its 
correct sense and that this life could correct the func- 
tions of the body. Working on this basis I undertook 
to realize this power for him. This I did while near 
him and occasionally through the day and night follow- 
ing. The man was completely healed. The expectora- 
tion immediately stopped, the swelling went down and he 
was apparently perfectly well. His eyesight was in- 
cidentally restored. I met him years afterwards and he 
was still a well man. I afterward studied metaphysics 
and carried on experiments covering a period of a num- 
ber of years. Being situated in what was at that time 
the Mecca of consumptives, besides many who sought 
help for every disease known to man, there was never 
wanting material for study and observation. There 



Physiology 215 

were many with limited means and some with no means 
at all. I treated all who came alike, whether they had 
means or not. In this way I never wanted for work and 
as a result of appHcation I improved steadily myself, 
and through association and conversation sounded the 
depths of many minds. I never permitted a condition, 
however persistent, to become a law, and in this way 
avoided the fascinations of phenomena. As a result of 
this mental attitude I was able to see the cause of the 
variability of functions and their remedy. Hundreds 
of organic and functional diseases of the worst kind had 
yielded in a manner that left no room for doubt. How- 
ever, if there was room for doubt as to its nature and 
application there was no question as to the results, and 
the results are necessarily effected by some power. The 
existence of the power had been proven and to determine 
the nature and method of availing ourselves of this 
power is the work of science. Its first effect was the 
highest possible evidence of its pure nature. This effect 
consisted of the removal of false appetites, false pas- 
sions, profane thoughts and words. This was sufficient 
hint as to its origin and nature; however, this is some- 
thing each one must see for himself. 

This physiology is therefore based on nature and 
the principle of nature. All diseased action will be 
classified under the name of unnatural. The unnatural 
we will treat as merely phenomena resulting from de- 
ranged functions. The natural we will define as the law 
of sustenance and procreation which should exist with- 
out pain, passion or acquired traits. When we have 
reached the stage of the realization of the law of health, 
the study of disease becomes not only distasteful but 



216 Origin of Mental Species 

offensive. This is but another proof of the nature of 
the power referred to previously. Therefore, the study 
of disease is not a part of the work, but inversely serves 
as a background to the study of nature in its normal 
state. Furthermore, nature in its normal state, that is, 
separated from its induced activities, presents some- 
thing higher than we have been taught to realize. It is 
the physiology of this nature which we wish to constitute 
the physiology of functions and not of their abnormal 
variations under the influence of induced activities. The 
function bears the same relation to the activity we have 
named nature expressed through the felt-out and 
thought-out minds that the numeral does to the prin- 
ciple. It is merely the expression of the one activity. 
Necessarily the remedy for a diseased condition must be 
through the activity and not through the function. 
While the activity is merely organized chemical energy, 
it is mental. This explains the origin of mental species. 
The feeling, or felt-out mind, is organized chemical 
activity. 

It must be admitted that one chemical will affect 
the action of another chemical for this is the law of 
chemistry, but this very action has kept us from seeing 
farther. While a dormant condition can be stirred 
into action by chemical activity, and vice versa, and 
excited chemical condition can be normalized by chem- 
ical action, it has no permanent effect but lasts only as 
long as we continue to administer or apply the counter 
chemical. Sometimes chemical action has removed ob- 
structions and dormant conditions have been stimulated 
into action, and as a result nature has resumed its nat- 
ural course. This must be admitted and understood if 



Physiology 217 

we are to remove this obstruction to further research. 
Sometimes climate, which is but chemical action, has 
had the same effect and persons have been restored to 
health. Sometimes without either chemical or climate, 
persons in hopeless conditions, quite often consumptives, 
have suddenly regained a normal healthy condition. 
To say that chemicals have no effect on the body in the 
light of experience would be ridiculous. On the other 
hand, long ages of experience and experiments, that 
is to say evolved and constructive knowledge, has proved 
that it does not possess the power of restoring life. 
Chemistry, mathematics and ethics are the holy trinity 
of humanity; they border on the eternal sea of silence 
where the human intelligence ebbs and flows under the 
influence of an unseen and unknown power. They are 
the bridge which has carried us over superstition and 
phenomena; they have been the beacon lights which 
have beckoned us on even when we knew that further 
progress was suicidal, for they led us to the point where 
man saw relative nature and, realizing their insufficiency, 
looked farther; this look is the dawn of metaphysics. 
It is the first glimpse of the Light that is the light of the 
world. It is the principle of science or rather the intelli- 
gence that constitutes science, and when seen intelligently 
not only explains away intellectually but annihilates phe- 
nomena. It is the Principle that will not only enable man 
to determine the cause of all action, but it will enable him 
to understand the natural man along with his variations 
which we do not find in organic or inorganic chemistry. 
From this we will learn that the natural man is not an 
entity in itself, and neither is it intelligence, and as a 
result we will no longer be deceived by it. This will 



218 Origin of Mental Species 

cause us to cease to look for something in what, when 
reduced to its last analysis, is nothing. It is a common 
knowledge among inventors that their stock in trade 
consists largely of knowing what will not work. By 
destroying phenomena we find principle, and this is 
Science. Why should not this method be applied to 
the human body ? If we cease to be deceived by chemical 
affinities and reactions and the peculiar fluctuations of 
the activity of the body, which activities are the result 
of the ebb and flow of Absolute life, we will be free to 
continue our investigations until we have found and 
availed ourselves of the source of all being. 

In the light of the theory of the Origin of Mental 
Species, such statements as the following by the eminent 
English Microscopist, Mr. Phillip Henry Gosse, are 
intensely interesting and helpful in this line of investiga- 
tion. Mr. Gosse writes on page 422 of his work entitled, 
the "Microscope" : "We are so accustomed to see certain 
of the vital functions of animals performed by special 
organs or tissues, that we wonder when we find creatures 
which move without limbs, contract without muscles, 
respire without lungs or gills, and digest without stom- 
ach or intestines. But thus we are taught that the 
function is independent of the organ, and as it were, 
prior to it."^ According to this statement, which agrees 
with our own conclusions, the organ is the result of the 
function and the only physiology is the physiology of 
the functions. The functions, according to this conclu- 
sion, exist before the organs come into existence, and 
as a logical conclusion the principle of the functions 
must exist after the organ has dissolved and the func- 
tions ceased. 

^ The Microscope — Philip Henry Gosse (Page 422). 



Physiology 219 

While it might seem out of place here we have 
learned to handle a subject while the subject and its 
correlatives are fresh in memory. How, we might ask, 
does a function become an organ? To begin with we 
might cite the very simple practice of using smoke to 
determine air currents. 

This is often brought to our notice by watching the 
exhaust from a locomotive. If compressed air is ex- 
hausted into the air there is no visible activity ; if steam 
is exhausted we are enabled for a short period to see 
the effect of the exhaust; when smoke is exhausted the 
action is still more obvious. In fact, if the unfolding 
rings of dense black smoke were made permanent we 
would have an organ. Thus an organ is merely a func- 
tion made obvious. 

Professor Tyndall in one of his lectures on sound 
said: "Scientific education ought to teach us to see the 
invisible as well as the visible in nature, to picture with 
the vision of the mind those operations which entirely 
elude bodily vision ; to look at the very atoms of matter 
in motion and at rest, and to follow them forth, without 
ever once losing sight of them, into the world of the 
senses and see them integrating themselves in natural 
phenomena."^ It would be well to note that Mr. Tyn- 
dall says we must see these functions "with the vision 
of the mind." Here he clearly distinguishes between 
bodily vision and vision of the mind. Surely it is no 
more difficult to see a function which has expressed 
itself through matter, apart from matter, than it is to 
see a function in mathematics which has expressed itself 
through figures. When we remove the obvious we see 
the Idea. This vision of mind, according to the Origin 
1 Sound— John Tyndall (Page 36). 



220 Origin of Mental Species 

of Mental Species, is the result of the induced realiza- 
tion of the Absolute Mind as a result of the concentra- 
tion of mental faculties on the operation of natural law 
in the form of functions. The further we trace the 
function the nearer we approach the idea of the function, 
and which idea and the intelligence that governs it con- 
stitute the function in its ultimate and Absolute sense. 
It is the effect of these ideas and the principle that 
governs them on the mind of the student that is the 
cause of all education and growth. This is why so 
much progress has been made in the last century. To 
the unconscious effect of tliis on scientific investigators 
can be traced our great legacy of light and learning. 

This vision comes as we know, in a measure, from 
the study of natural science. Apperception takes the 
place of perception and things become visible which 
before were invisible to the bodily senses. But even 
with this faculty developed to its highest possible devel- 
opment, it is difficult to separate the natural from the 
unnatural. This apperception, as we have just said, 
comes as a result of an unconscious realization of the 
Absolute Mind. But this is not sufficient. To see the 
natural in its true light and be able to separate natural 
law from phenomena, we must become conscious of the 
Absolute Mind; let this mind take control of us and 
as a result we see natural law and its activities apart 
from ourselves. Then, and only then, are we able to 
study the Origin of Mental Species without being con- 
stantly harassed and tempted by natural phenomena 
which is forever ready to impose its deception on the 
credulous senses. 

Such a realization of the Absolute Mind as came to 
some of the characters recorded in the Bible turned to 



Physiology 221 

the study and explanation of the functions of nature, 
inclusive of man, would establish a school of science 
which would be science indeed/ These men saw the 
Universe of Principle of which obvious nature is but 
an inverse and unstable mirage. To see this Principle 
as St. John saw it and then use this Light to explain 
nature and its functions instead of being satisfied with 
apocalyptic visions is the only way man will ever know 
himself, as well as the world of nature, and be able to 
protect himself from unseen powers. Then will the 
three mighty powers referred to by Huxley, "the power 
of an invisible God, the power of my fellow-man, and 
the power of brute nature," become the fulfillment of 
the prophecy of Isaiah and peace will reign in propor- 
tion to man's understanding of them. Man will know 
God, he will know nature, and he will know and protect 
himself from brute nature, which brute nature consists 
of the unnatural in man. 

We have heard a great deal about the "intelligence 
of nature." We must, however, make a distinction be- 
tween the intelligence of nature and intelligence about 
nature. The intelligence attributed to nature is not 
intelligence at all; it is instinct. It is merely nature, 
and nature is not intelligent in the conscious sense in 
which enlightened man uses the word. The bird builds 
a nest for the same reason that the blood circulates 
through its body. The bird has no more control over 
the apparent freedom of one than it has over the other. 
Because we with our intelligence about nature can see 
where the bird can choose in building and not building 

* (Metaphysics is the oldest of the sciences, and would still 
survive, even if all of the rest were swallowed up in the abyss of 
an all-destroying, barbarism.) Immanuel Kant, Critique of Pure 
Reason, page 25. 



222 Origin of Mental Species 

a nest, we think the bird can do likewise. We are giving 
the bird credit for something it does not possess. We 
have read much about the faculty of location along with 
other attributes of primitive man, but while possessing 
these he herded no cattle, cultivated no ground, and laid 
up nothing for unseasonable times. The faculties he 
possessed were not intelligence in its correct sense; it 
was merely habit. Had he been intelligent he would 
have conserved some energy as well as dissipating force. 
The intelligence of nature we hear so much about does 
not teach the nature of natural things.^ Men who live 
in the forest and are physically near nature often know 
the least about it. This is the point where primitive 
man loses his unconscious hold of the Absolute Mind 
through the beginning of reason and the consciousness 
of correlatives and becomes superstitious. Likewise 
at this same period in the dawn of Spirit influence on 
the senses, the religious mind lets go of natural intelli- 
gence and reverts to superstition. 

While the last statement carried us far into the 
realm of the thought-out mind, it uncovers something 
that man has often caught glimpses of, i. e., the periodic 
law. The natural man with his intelligence of nature, 
which is merely habitual and periodical, gradually gives 
way to the inspired man with his intelligence about 
nature until the purification of his mentality enables 

^ (The whole bee and ant community is unintelligent, stagnant. 
Aside from the merely mechanical business of getting food and 
reproducing, there can be no community of interest . 
Whatever originality tlie bee and the ant may have originally 
possessed, the perfect discipline and complete protection under 
which they have so long lived have reduced them, ages ago, to 
mere automata.) Excerpt from an Editorial on Kultur, Special- 
ization and Arrested Species in the Scientific American, New York, 
November 2, 1:918. 



Physiology 223 

him to see his own Substance, or spiritual self, and this 
sight reacts on his natural attributes. The periodicity 
of functions is a law of nature which will be understood 
when men are able, through the Absolute sense, to see 
the functions apart from matter. Through this form 
of knowledge the time, tides and seasons of all things 
will constitute the physiology of nature. Such tangents 
with this periodic law as hinted at in the nature of our 
tidal ancestors will be highways to the higher hope on 
earth; the tides of the ocean will carry us farther into 
the realm of periodic and tidal action until the tides 
and periods of mind will be understood. Blood and 
water will no longer be their classification for the func- 
tion will be understood and this understanding will erase 
forever from consciousness the material sense of things. 



CHAPTER XVI 

Psychology 

Tlie study of the phenomena of the mind under the 
term psychology has resulted in the same chaos of con- 
jectures and speculations as the study of the functions 
of the body under the term physiology. From all of their 
study and investigations they have never deduced a law of 
any permanent value. Moreover, I am told by ethical 
students that much that was formerly regarded as sub- 
stantial has been abandoned. Of course, in writing on 
this subject I have reference, as I did in writing about 
physiology, to its relation to the fundamental principles 
that must in some way be responsible for the origin of 
mental activity. While we do not deny these researches 
have had an enlightening effect, they have also been re- 
sponsible for much cruelty resulting from the influence 
of such branches of it as criminology. It may be 
claimed, and with some reason, that the cause of the 
genesis of thought lies in the realm of metaphysics. 
Likewise, however, could the different medical schools 
say they have nothing to do with life or death, they 
only treat diseases. Genesis and decay imply a cause 
and effect and any method whose purpose is to explain 
life or death must of necessity carry its researches be- 
yond mere phenomena. 

Unfortunately the students of psychology haA^e de- 
voted their attention mostly to the study of diseased 
mentalities instead of healthy ones. Just as healers of 
diseases have devoted their time to the study of diseased 
224 



Psychology 225 

instead of healthy men. In fact, so prone Is the human 
mind to this depraved tendency that civic bodies of 
women organized for the betterment of humanity have, 
almost invariably, plunged into the vice of the com- 
munity instead of devoting their energies to improving 
the environment of those they would help. This ten- 
dency has been the ruin of many well-meaning men and 
women, thus verifying the poet's words : "First we en- 
dure, then pity, and then embrace." Had we devoted the 
same energy to the study of healthy minds and bodies for 
the purpose of discovernig the cause of health we would 
have grown healthful and moral ourselves, and as a re- 
sult demonstrated something we will never know by 
speculation. An eminent philosophical writer has said: 
"To know more we must be more." It is certainly logic- 
al we can never be more as long as we devote our best 
energies to the study of diseased instead of healthy con- 
ditions. Indeed, it is most pathetic, this effect of study- 
ing evil when one has reached the point of the contem- 
plation of good. Therefore the only psychology should 
be the study of healthy minds and thereby learn the 
cause of health; just as the only physiology should 
consist of the study of healthy bodies and learn the 
cause of health. 

The religions have devoted centuries to the subject 
of mind with very doubtful results. The cause of this 
has been their utter want of knowledge of what con- 
stituted mind. They, unlike the political economists 
who have made evil impersonal, devoted all of their 
energies to the repression of personal morals for which 
the human mind is but indirectly responsible. Immoral- 
ity, in a personal sense, is caused by the demands of the 



226 Origin of Mental Species 

body or the felt-out mind. This mortal law, cause or 
mind which Paul so clearly described in the twenty-third 
verse of the seventh chapter of the Romans, is again 
vividly described in the sixth and seventh verses of his 
eighth letter to the Romans. In the first instance cited 
he says : "But I see another law in my members, warring 
against the law of my mind, and bringing me into cap- 
tivity to the law of sin which is in my members."^ In 
the second instance (revised version) he says: ''Because 
the mind of the flesh is enmity against God."^ If the 
religious zealots had studied their Bible more as a psy- 
chology and less as a history and code of punishments 
after death, they would have acquired some definite 
knowledge of mind and the source of its temptations. 
The thought-out mind which has been the subject of 
psychological study is but the mirror or consciousness 
of the feelings of the felt-out mind. Here is where the 
evolutionist has outdone his powerful rival. The felt- 
out mind having occupied the attention of the anthro- 
pologist and political economist, they have built on a 
more substantial basis. As a result of this the lessons 
they have learned are becoming an important part of 
the curriculum of the universities, colleges and public 
schools. After years of cullings of tangents with truth 
in the industrial and economic battle of the past twenty- 
five years, it was with inexpressible joy we read a work 
on ethics by Professors Dewey and Tufts written for 
this purpose. Such books are now becoming numerous 
and portend that they will put intelligence into educa- 
tion. They are an epitome of the ages of mental warfare 

^ Bible — Romans 7 :23. 

'■^ Bible — Romans 8:0, 7. (Revised Version.) 



Psychology 227 

and are wonderfully free from the influence of induced 
activities and the phenomena of the thought-out mind. 
Devoting their investigations entirely to the history of 
the natural man and his relations, they have avoided the 
lure of mental and physical phenomena. 

While society has, as a result of laboring under the 
belief of an endowed conscience, tried to correct man 
through teaching duty and obedience to conventional 
laws, it has overlooked the important fact that there 
existed a more exacting law "within his members" ex- 
pressing itself through procreation and self-preserva- 
tion. So powerful is this law, and so well did the master 
Christian understand it, that. He, not only once, but al- 
ways forgave the woman. An intelligent understanding 
of nature is the only method through which we will ever 
demonstrate a healthful religion. Not knowing ourselves 
we condemn others for doing the very things we may 
some day be guilty of, and in turn suffer the same con- 
demnation. Every philosophical radical is familiar with 
the cruelty of those who regard themselves as religious 
examples. However, this cruelty is always unconscious, 
for was it known as cruelty to those who practice it, this 
knowledge would destroy it. The last conclusion implies 
the necessity of a process of mental analysis or psychol- 
ogy which will awaken us to the realization of the pos- 
sibility of unconscious cruelty. 

In our efforts to reduce mental phenomena to a 
working basis, we have gone to the extremes of either 
the doctrine of total depravity or the theory that sin 
was merely a violation of a moral obligation which moral 
obligation was largely a matter of geography and 
ignored entirely the scale of perfection constituting the 



228 Origin of Mental Species 

Holy Ghost. The theory of the Origin of Mental 
Species, when understood, reveals the fact that there is 
an invariable law which we have named Absolute Mind. 
This law cannot be violated if we wish to enjoy health, 
happiness and peace of mind. Moreover, this law never 
punishes but we suffer as a result of deviating from it. 
Just as ignorance of law excuses no one here in earth, 
so ignorance of this higher law exempts no one from 
suffering when it is violated. 

While that large part of the world under the in- 
fluence of religion has been most attentive to the sins 
which find their origin in the law of procreation, they 
have neglected those arising from the law of self-preserv- 
ation. As a result of this there has developed a religion 
under the name of political economy whose purpose is 
to curb the sins of mankind emanating from this source. 
The ethics of civilization and the inglorious prophets 
who taught them were responsible for the overthrow of 
the church and the French revolution, and their teach- 
ings began to assume tangible form after the French 
revolution. In this short time it has become the most 
potent influence for good in the Western world and 
holds the balance of power with religion. In fact, while 
the individual psychology, or analysis of the human 
^ mind, has been compelled to abandon one hypothesis 
after another, this psychology of felt-out activities has 
never deviated from its original principles and has been 
the world's greatest educator. 

The explanation of the failure of individual psychol- 
ogy and the success of collective psychology is explained 
by the influence of the Absolute Mind on the individual, 
which is responsible for his growth from one degree of 



Psychology 229 

intelligence to another. Unlike animals whose mentality 
undergoes little change, man's ability to think, reason 
and imbibe education from other reasoning units is re- 
sponsible for his growth. Inversely, however, man, by 
virtue of environment in some manner unknown to him, 
fails to use these talents and opportunities and goes 
backward instead of forward. The political economist, 
basing his observations on the nature and necessity of 
self-preservation, has deduced therefrom laws of nature 
which apply to mankind under every degree of intelli- 
gence. When understood, it will be found that they 
have recognized the felt-out mind rather than the ab- 
berations of the thought-out human consciousness. 

The natural world, without consciousness of genesis 
and decay, has no power and desires no power over itself. 
We who have become conscious of something apart from 
the genesis and decay of nature strive to avoid becoming 
a victim of its natural law, and fight with all of our 
energy the unnatural conditions resulting from its nem- 
esis. To keep alive this spark of intelligence we must 
know nature and the invisible power that is responsible, 
though indirectly, for nature. The thought-out mind 
which has baffled all efforts to understand it intelligently 
must be known for what it is, merely the mirrored sensa- 
tions of the bodily senses. It has no intelligence and 
came into existence with the felt-out mind's realization 
of itself. This was first through feeling itself and other 
objects. The objects began to assume form through 
bodily vision to be followed later by the development of 
the vision of the mind. At just what period it began to 
choose we do not know. However, we do know that con- 
sciousness of the necessity of choice was the birth of good 



230 Origin of Mental Species 

and evil. Once while guiding a sprightly little girl 
through some wild-flower gardens near the Garden of 
the Gods in Colorado she ran to me holding a great 
bouquet of flowers and asked: "Are the flowers always 
happy?" I replied they were and received through the 
child's question the revelation that explained why they 
were always happy. The explanation was that they 
had no consciousness to make them unhappy. Neces- 
sarily the dawn of choosing, or the genesis of human 
intelligence must have been coeval with the faculty of 
locomotion, or perhaps between the periods of movement 
and locomotion. Every study of man, from the oldest 
bibles or sacred books down to the most recent works 
on psychology, have consisted of efforts to explain the 
origin of good and evil. The legend of the serpent and 
the tree of knowledge of good and evil, when translated 
into mental activities, becomes nothing more than a 
reference to this period when man ceased to be a mere 
natural habit and began to feel attractions and repul- 
sions and attempted to control conditions affecting him. 
It is regrettable that efforts to separate good from 
evil have consisted mostly of ^n effort to change our 
opinions of right and wrong instead of explaining how 
we become possessed of them. Unfortunately for this 
method, man, excepting natural students, has never been 
advanced by direct education. Man imbibes knowledge 
before he accepts it. The human mind is far more in- 
clined to murder than to suicide. To change one's opinion 
about some established belief is a matter of more impor- 
tance than we have been taught to believe. What we 
generally regard as man here in earth is the sum and 
substance of his opinions. To change a vital part of 



Psychology 231 

this consists of making a man over again. In fact, it is 
a self-effacement inconceivable without some help from a 
source of power greater than the opinions themselves. 
Here the Origin of Mental Species takes up the problem 
and explains the availability of a substance which deter- 
mines the origin and value of these opinions. 

We have endeavored to put into words the processes 
and methods by which the felt-out mind came into ex- 
istence. Likewise have we tried to explain the origin of 
the thought-out mind which w^e are now considering and 
which will later occupy a large part of our attention. 
Most important to the understanding of this process is 
the fact that the Absolute substance which makes all 
growth and intelligence possible must be kept constantly 
before the vision of the mind. Moreover, we must be 
mindful of the fact that we began by seeing with the 
material or bodily vision when we were nothing more 
than a camera. Consequently it will be well to begin 
with this primitive vision before proceeding to the vision 
of the mind. 

Substance — Spirit — Absolute Mind — 
Immaterial Intelligence 

This mind consists of the principles and activities 
governed by this principle. The generally accepted name 
for these activities when in action and expressed through 
matter either mental or material is functions. Naming is 
not explaining and words have no meaning beyond the 
graven image in consciousness. Unless we desymbolize 
the word and see the substance implied by the "meaning 
of the word" we do not know the meaning ; we only have a 
belief of it. If there were anything in earth to compare 



232 Origin of Mental Species 

Spirit or Substance with we could say : it is like this or 
like that, for this is as far as language takes us. How are 
we who have seen this to describe what we have seen when 
there is no medium through which to express it? This 
has been the cause of the endless quarrel about God. 
Each one has expressed, or tried to express, himself in 
symbols and convey to the other what the graven image 
of the symbols meant to himself. 

The theory of the Origin of Mental Species recog- 
nizes this humanly insurmountable obstacle ; breaks away 
from the beaten path and presupposes the realization of 
spirit by a process of education. In fact, there is nothing 
startingly new about it except when applied to those sub- 
jects which have been regarded as the exclusive field of 
religion. We study the rules of arithmetic, work exam- 
ples and thereby imbibe the principles of mathematics. 
We do the same thing in political economy, in mechanics 
and if the same process is carried out in the study of 
spiritual subjects we will get the same results. 

"What is Spirit?" asks Hegel in his remarkable essay 
on Spirit. He then answers his own question in these 
words : "It is the one immutable homogeneous Infinite- 
pure Identity." ^ There are volumes of this, both reli- 
gious and philosophical. Our educated senses have 
given these statements a meaning and the meaning of 
them is just in proportion to our knowledge of what 
Spirit consists of ; therefore, the words have no meaning. 
Unless we have seen Spirit, and it is possible to do so, 
these words are useless except it be to create in us a sense 
of reverence for something we cannot see, and this is the 
sum and substance of most persons' religious sense. 
^Philosophy of History — Hegel (Page 414). 



Psychology 233 

One word used commonly, and often imperfectly, 
carries with it the highest expression of Spirit known to 
the educated senses. That word is Principle. A leading 
dictionary gives this definition of Principle : "A source 
of origin ; that from which anything proceeds ; fundamen- 
tal substance or energy ; primordial substance ; ultimate 
element or cause." ^ The definition of principle is "fun- 
damental substance." Again we are confronted with the 
question : What is substance ? To continue these defini- 
tions in words or human symbols would result in Goethe's 
despairing cry: "Words, mere words, repeated ever." 

The subject of these definitions is substance, neces- 
sarily the object of them is substance. But until we know 
what substance is these analogous awakenings will never 
do more than remind us of the belief in the existence of 
something we have outlined as substance. We cannot too 
often remind ourselves of the danger of believing that we 
know a thing; for this belief forbids progress. Mr. 
Haeckel reached this same conclusion when he wrote: 
"The number of world-riddles has been continually di- 
minishing in the course of the nineteenth century through 
the aforesaid progress of a true knowledge of nature. 
Only one comprehensive riddle of the Universe now re- 
mains — the problem of substance. What is the real 
character of this mighty world-wonder that the realistic 
scientist calls nature or the universe, the idealistic phi- 
losopher calls Substance, or the Cosmos, and the pious 
believer calls Creator or God.^^"^ 

As a result of this substance mental species originate ; 
necessarily we must see Substance to correctly under- 

^ International Dictionary — Webster. 

2 The Riddle of the Universe— Ernest Haeckel (Page 380). 



234 Origin of Mental Species 

stand the Origin of Mental Species. Hegel says : "Only 
Spirit recognizes Spirit." ^ This statement implies the 
necessity of developing a spiritual or substance sense 
before we can see substance and this is the secret of the 
whole matter.. The symbols evolved through the devel- 
opment of the senses convey no actual meaning of any- 
thing outside of themselves. When we are convinced of 
this, we realize the insufficiency of a psychology deduced 
from and induced by the evolution of the sense impres- 
sions. To know more we must be more and this being 
consists of a consciousness of Substance as a reality. 
Until we have developed this consciousness intelligently 
we cannot separate the evolved sense impressions from 
those derived from Spirit-Substance which must be the 
basis of the only enduring psychology. 

We have taken the stand in the first part of this 
work that man develops just in the proportion that he 
consciously or unconsciously yields to the animating 
power of truth. His growth from mere sentient matter, 
we contended, was dependent on his realization of truth. 
Furthermore we contended that the body assumed the 
erect attitude and form of enlightened man just in pro- 
portion to his growth in intelligence. We still further 
insisted that in the world of organized thought, called 
civilized, he advanced just in proportion to his ability to 
defend himself mentally. Psychology must explain this 
development and growth and the only way to do this is to 
become conscious of the Absolute Intelligence or life and 
study this process of development apart from one's self. 
To do this we must see, with the vision of the mind. Prin- 
ciple and its functions in action. The human name for 
^Philosophy of History — Hegel (Page 416). 



Psychology 235 

an idea in action is function. "The development of 
function," says the Encyclopedia Britannica, "is a legiti- 
mate and even desirable subject of scientific study, and 
a more distinctive place is probably awaiting it in the 
future; but so indissoluble does the union of structure 
and function present itself in the period of genesis and 
growth that the function has hardly as yet come to be 
abstracted from the structure, or the structure from 
the function."^ Nature has evolved forms expressing 
these functions in organic life and physiology has 
given them names. In the thought-out world man has 
constructed many expressions of functions in machin- 
ery and institutions. The evolution of sentient bodies 
and the construction of machines is the same thing. 
One grew expressing an idea and the other was con- 
structed expressing an idea. The idea in both instances 
was derived from Principle. The following is quoted 
from a series of very sprightly editorials by Mr. Gerald 
Stanley Lee : "The whole process of machine invention 
is in itself the most colossal, spiritual achievement of his- 
tory. The bare idea we have had of unraveling all crea- 
tion and of doing it up again to express our own souls — 
the idea of subduing matter, or making our ideals get 
their way with matter, with radium, ether, antiseptics, 
is itself a religion, a poetry, a ritual, a cry to heaven. 
The supreme spiritual adventure of the world has become 
his task that man has set himself, of breaking and cast- 
ing away forever the idea that there is such a thing as 
matter belonging to matter — matter that keeps on in a 
dead, stupid way, just being matter."" 

^Encyclopedia Brittanica — ^Volume XV (Page 795). 

^Crowds — Gerald Stanley Lee (Page 248). 



236 Origin of Mental Species 

Such tangents with truth as the one quoted are use- 
ful in view of the fact that they call our attention to what 
we know about truth in an indirect and fragmentary way. 
In fact, it will be the general purpose of this work to show 
by correlating and arranging in concrete form our frag- 
mentary knowledge of truth, its influence on our life. It 
is the world of Principle and functions that have found 
expression in evolved bodies and constructed forms that 
we wish to make more continually obvious to the vision of 
the mind, instead of the material objective. We are con- 
vinced that this is the real creation, a universe of imma- 
terial ideas which nature has counterfeited. Everything 
we have accomplished has been the result, as we have said 
before, of fragmentary glimpses of these ideas apart 
from the material outline. This universe of ideas is what 
is referred to in the fourth chapter of Deuteronomy 
where we read : "Take ye therefore good heed unto your- 
selves ; for ye saw no manner of similitude on the day that 
the Lord spake unto you in Horeb out of the midst of 
flre."^ This is the immaterial Universe which Paul re- 
fers to so often. The obvious is the evidence of its ex- 
istence as Paul expresses it: "The evidence of things 
not seen."^ In spite of our earnest efforts we will 
unconsciously make an outline of an idea which idea 
should merely consist in our mind of an activity. When 
we behold these ideas apart from any outlining, we come 
under the influence of this unseen universe and yield to it 
just as a plant yields to the beneficial effects of sunlight. 
This is, I believe, what is meant by the scriptural com- 
mand: "Thou shalt not make unto thee any graven 

^ Bible— Dent. 4:15. 
2 Bible— Hebrews 11:1. 



Psychology 237 

image, or any likeness of anything that is in the heaven 
above, or in the earth beneath, or that is in the water 
beneath the earth. "^ An image in mind is as much a 
violation of this commandment as an image of wood or 
stone or metal. According to this the anthropomorphic 
god has been the world's greatest sin. Moreover, it has 
prevented man from seeing the Substance of which the 
anthropomorphic god is but an outline. It is the veil so 
often referred to in the Scriptures. Moreover, this 
anthropomorphism has been the cause of man's creating a 
God in his own image and likeness instead of becoming 
conscious of a God of immaterial Substance. This effort 
to prevent outlining seems to have been the burden of 
many of the prophets. We read in the apocryphal New 
Testament : "For it is written, there was no shape before 
mine eyes."^ The persistent intrusion of the bodily 
vision before the vision of the mind is the cause of the 
trouble. We must learn to prevent this and see only with 
the vision of the mind. 

The Felt-Out Mind 

The felt-out mind is chemical activity animated by 
the Absolute Mind. Its channel of action without a me- 
dium is an unconscious adaptation of the Absolute. 

Considered with special relation to the body, the felt- 
out mind is chemical activity systematized and reduced 
to our apprehension in the form of function. When this 
function ceases to act it is said to die. This is true, and 
when we separate this from the Power which animates it 
we will find life. We have contended that wherever and 

^ Bible— Deut. 5:8. 

^Apocrypha — First Clement 18:3. 



238 Origin of Mental Syecies 

whenever the proper combination of elements is as- 
sembled what is termed natural life is the result. Of 
course, unless specifically mentioned, we have reference 
to that which is visible to the natural eye or 
bodily vision. The microscope has carried us 
far be3^ond this point but the same law applies 
whether visible to the bodily vision or the highest powered 
microscope. Here the vision of the mind does for us 
what the microscope can never do, namely, make visible 
the function before it expresses itself through micro- 
scopical matter. The vision of the mind has enabled us 
to see that the felt-out mind is merely a habit without 
intelligence. The circulation of the blood and the circu- 
lation of a river is the same, and evolves in the same way. 
Raise an embankment and obstruct a river and it merely 
turns back on itself and finds another outlet, according 
to the laws of gravity and the path of the least resistance. 
It is merely habit without intelligence to overcome resist- 
ance. As this habit diversifies, expands and develops a 
more highly intensified activity, this intensification devel- 
ops a correlation of reactions, which reactions in time 
become senses. These senses react on each other until we 
have what is termed the function of the brain. It is the 
purpose of the Origin of Mental Species to separate the 
felt-out mind from the eternal law of Immaterial Intelli- 
gence. This is only possible when we have either a highly 
developed sense of the difference between the different at- 
tenuated forms of matter called mind and substance. To 
explain the relation of the felt-out mind to the Absolute 
mind is impossible since it is no part of it and does not 
exist by any conscious consent of it. Perhaps when we 
have grown more we will know more, but at present an 



Psychology 239 

illustration is safer than a statement. The plant exists, 
to material consciousness, by virtue of the sunlight. 
However, the sunlight is not in the plant and is not con- 
scious of the plant's existence. The death of all of the 
vegetation on the earth would not affect the sun, therefore 
what the sun imparts to the plant is not a part of the sun. 
Moreover, the plant has no consciousness of the exist- 
ence of the sun, except it be a felt one, and this conclusion 
is in accord with the place we have given it. However, 
there is some form of communication, but this communi- 
cation is neither cell division nor impartation in any 
intelligent sense, that is, an intelligence which is supposed 
to have the power of choice, which implies the possibility 
of mistakes in choosing. It was the inability of man to 
conceive of this independent-dependent existence that 
caused him to believe the soul was in the body and left 
it at death. The soul of man is no more in this function 
than the sun is in the plant. Moreover, it was the same 
perplexity that is responsible for the belief of a period of 
probation from the time it left the body until it was suffi- 
cientlj^ purified to return to its place in the substance 
from which it emanated. A newspaper wit once wrote : 

"Oh ! Heaven is above and Hell is below : keep on going 
you will get to Heaven whatever way you go. 
Oh ! the Earth has a limit, the other side ; they should 
have put Hell in immensity wide." 

This scribbler had reached the point where we dis- 
cern the laws of the evolution of matter and its functions 
and look out into the unknown where the material no 
longer exists and the Substance unseen to the bodily 
senses has not become tangible to the vision of the mind. 

The felt-out mind is of necessity an emotional mind. 
In fact, we are inclined to think emotion its highest fac- 



240 Origin of Mental Species 

ulty. Here is the origin of the religious mind which has 
been so long a riddle to the philosophical world. Having 
no appreciation of anything higher than emotion, it has 
never been able to conceive of the higher problems of 
civilization. It is the mind, which while talking of holier 
and higher things has yielded to the most unchristian 
practices, which the ethical writers have endeavored to 
correct. Moreover, it has been difficult to account for 
the thought-out dishonesty of this mind when pretending 
at the same time extreme piety. These things are ac- 
counted for by the fact of its emotional effect on the 
thought-out mind when not yet developed to the point of 
ethical inspiration. 

Thought-Out Mind 

This mind consists of consciousness through which 
external influences and internal sensations assume the 
form of satisfaction or pain. Here the struggle begins 
as a result of the necessity of choosing between humanly 
expressed energy and a natural reliance on the Absolute 
Mind. 

This mind is a collection of images and impressions. 
It consists of the memory of those things that have given 
pleasure or pain, loss or gain, fear or hope. Unfortu- 
nately for us the thing which made pleasure under one 
condition became the source of suffering under another. 
Experience has been but a codification of these sensations, 
and the phenomena we have just referred to have made it 
impossible to reduce any of these experiences, or any 
deductions made therefrom, to a law or even a system 
that an awakened mind could digest. This is the period 
of human absolutism where pirate chiefs become mon- 



Psychology 241 

archs and charlatans become religious prelates. It is 
the age of the obvious. As man is unable to account for 
activities later explained by natural science, it is the 
period of superstition. As the mechanics of the Uni- 
verse dimly dawn on this thought a cause is implied and 
an effort to explain this cause results in mythology. 
Naturally, the effort to trace this cause to an original 
source results in a personal God. Righteous indignation 
against tyranny and jealousy of power is the cause of 
endless wars. This is the period of seers and prophets 
whose glimpses of the universe of immaterial intelligence 
and its activities, beyond the range of bodily vision, con- 
tradict the established order of things ; hence crucifixion 
becomes a religious rite. The material interpretation of 
their teachings in time develops iron laws, dogmas and 
cruel tyrannies. It is the period of persecution in the 
name of humanly evolved gods, of images graven on the 
mind by fear of punishment and hope of reward. Its 
best understood period is what we call civilized. The en- 
lightened period comes later; likewise the spiritual, but 
these are only riper periods of the thought-out mind. It 
comprises the world as we know it ; it is the sum and sub- 
stance of the consciousness of all of us — the different de- 
grees of intelligence that segregate and war with those 
above and below them; the travail of a derived intelli- 
gence; it is the period in which are born the mental 
species which come first to our notice and later we must 
analyze and explain. 

Inspiration 

This is the period in the development of the thought- 
out mind when it becomes so attenuated that it feels the 



242 Origin of Mental Species 

influence of the Absolute Immaterial Intelligence and 
begins to contradict the mistaken impressions of its 
earlier period. It is where male and female thought-out 
minds dissolve under a higher influence, men and women 
are born, and science takes the place of superstition. 

Inspiration is the period of the thought-out mind 
when it begins to see principle and functions, reason and 
ask why. Having reached the point of the evanescence of 
the obvious, whether mental or material, man begins to 
search for cause, and when he has found a cause he learns 
that his experience has developed him to the point where 
he sees there must be yet another cause. Thus cause 
becomes causeless as he explores the world of the obvious, 
and when the senses can carry him no farther he 
hypothecates a first cause, the unknowable, or God. 
Concerning himself no longer with that which he cannot 
explain, and having become convinced there is one invari- 
able activity or law whose origin it is impossible to learn, 
he assumes everything must be derived from the one cen- 
tral law. This is the demise of belief and the birth of 
science. Hereafter he searches for principles which must 
be demonstrated. It is the period when man begins to 
see something beyond the fascination of the senses ; some- 
thing that becomes more real to him as he approaches it 
through a channel before unknown to him. Under its 
influence he acquires a higher sense of duty to his fellow 
man and realizes the necessity of a more intelligent co- 
operation. This is the period of polemics and democ- 
racies. It is where principle is substituted for 
personality and man begins to conceive government by 
law that is higher than human expediency. This is the 
period of philosophers, men who have become conscious 



Psychology 243 

of the difference between bodily vision and the vision of 
the mind. There are those who vaguely follow them, 
and mistaking the name for the substance split into fac- 
tions like the followers of prophets. The period of phi- 
losophers is the period of the highest development yet 
known to man. This is the period when man begins to 
bring the human into subjectivity to the perfect. 
Here the secondary sexual attributes begin to disappear 
and man influences his opposite with intelligence instead 
of cruel magnetic powers. Just at this period he makes 
matter and its activities obey the true relation of man to 
man. 

Of this period Paul says, "But the Spirit maketh 
intercession for us with groanings which cannot be 
uttered." Since the human brain or thought-out mind 
cannot see or hear Spirit it only feels its influence. 
This is a helpful explanation when translated into 
popular language. We have explained before that the 
brain hears only through impressions made on it by 
vibration and necessarily cannot hear vibrationless 
Spirit; this it only feels. However, when we have 
evolved or grown to the point where the influence of 
Spirit counterbalances the influence of the senses, we 
have reached a stage which, if continued, would event- 
ually demonstrate the principles of immaterial relations 
to the extent that human institutions would fall into 
disuse. Several civilizations known to history have ap- 
proached this point. Within the last few years the 
Western world reached the highest pinnacle of enlight- 
ened selfishness and forced the recognition of the rights 
of man over the rights of money and its induced activities 
without internecine war. 



244 Origin of Mental Species 

Spirit Consciousness or Consciousness 
OF Spirit — The Christ 

This is the period when man becomes conscious of 
the Substance of the Universe. The effect of this illum- 
ination is to enable one to see through matter in the form 
of time or mass. When we have reached this point, we 
see nothing as real except this substance as Principle and 
its activities. This is the new Heaven and new Earth 
beheld by St. John instead of the bodily vision of a mate- 
rial heaven and earth. 

Spirit consciousness consists of the apperception of 
Substance in its pure nature. It is the period when men 
tell of seeing God and speak and write of talking with 
Him. When men behold this Substance, they become 
indifferent to the world of bodily vision. They talk of 
things strange to mankind, and when they attempt to 
described in symbols what they have seen the symbol 
blinds their hearers to the Substance. They have been 
generally regarded as pious men, but in the generally 
accepted sense of the word this is not sustained by history. 
This state of mind is usually accompanied by an emo- 
tional repression which has been regarded as evidence of 
spirituality. Experience has taught me to believe this to 
be a mistaken idea of the influence of Spirit. I am con- 
vinced it is nothing more than a form of fear we experi- 
ence in the presence of dignity and authority. When I 
first saw Spirit clearly the regeneration was remarkable 
and was accompanied by this sense of awe. However, 
instead of yielding to this fear, I determined to overcome 
it. This was not an easy thing to do in spite of mental 
independence and freedom from superstition. Besides, 
those with whom I was associated in studying and demon- 



Psychology 245 

strating this power regarded this awe as a sign of holi- 
ness. It took courage to do this, since I had nothing to 
guide me in history, philosophy or science. 

The details of the influence of Spirit-consciousness on 
specific cases we will take up later, while we still will here 
consider the religious or spiritually minded in the gener- 
ally understood meaning of the word. Those to whom 
this Light comes with an intense vision turn away from 
the world of human effort in a manner difficult to under- 
stand unless we have been so fortunate as to experience 
and survive it. The whole monastic history with its at- 
tendant schools of celibacy is the result of this effect on 
the human mind. This Spirit-consciousness not only 
produces in the mind an abhorrence of the processes of 
natural generation, but under its influence secondary 
qualities which impel those motives are destroyed. Un- 
der its influence, what is described in the Scriptures as 
"hungering after righteousness" is so great that men and 
women break in the most cruel manner the most sacred 
human ties. Human organizations are regarded as of 
no consequence and the effect of this accounts for the 
morbid and moribund condition which always follows in 
the wake of a great spiritual revival. 

Those who get this sense imperfectly, and are gener- 
ally classified as religious people, express just in propor- 
tion to their sense of it the same indifference to all 
intelligent application of it in human ways and means 
whereby we must live. This is the result of believing they 
have become vaguely conscious of the power that should 
govern the world and that human effort is unnecessary. 
They pray for "His kingdom to come in earth as it is 
in Heaven" and at the same time oppose every effort of 



246 Origin of Mental Species 

the inspired thought to do intelligently what they are 
praying for. Here is born the warfare of science and 
religion. They refuse to study cause and effect and 
thereby learn the nature and relation of things, and 
necessarily run off to the most monstrous superstition. 
They glory in apocalyptical visions and strive to connect 
every incident of their existence with the influence of 
Spirit. There is no order or system in anything with 
them — everything is an accidental tangent of tinith, or 
else it is an answer to their prayer. Reason and accu- 
racy are given a secondary place, and as a result they 
become illogical and injudicial. When seen in its true 
relation to the Absolute and to the relative existence of 
man, this mind becomes a most interesting field of re- 
search. Why the highest Good should have the effect 
of producing evil, awakens in those who are conscious of 
it a seriousness that can only be described as profound. 
Here, too, we get a glimpse of something that has 
always been the theory of religions and especially in the 
Orient, i. e., the cycle. Yet in this plan we have worked 
out it has revealed itself without our being conscious of it. 
We started in with the unconscious utilizaton of Spirit by 
matter in its lowest form and traced its development to a 
conscious realization, which immediately had the effect of 
destroying that wliich unconsciously utilized it. This 
then must be the cycle through which all expressions 
through matter must pass until the consciousness becomes 
Spirit and the sense of matter is annihilated. 



CHAPTER XVII 

The Influence of the Felt-out Mind on Human 
Life and Thought 

The felt-out mind has two appetites, one of preserva- 
tion and the other of procreation. The demands of these 
appetites are the basis of organized thought. The club 
of our primitive ancestor with which he threatened and 
drove his fellows away from the food he had foraged and 
the female he had pre-empted, has expanded into armies 
and navies, civil and religious codes, criminal and re- 
ligious courts. They are but divisions of efforts to 
protect the booty or conserved energy of man. The 
exercise of these functions, growing out of the law of self- 
preservation, results in competition and war. 

From the terrible experiences, bitter hatreds, fears 
and contradictions growing out of this struggle, man de- 
velops a comparative sense, w^hich in time evolves the 
thought-out mind. When the thought-out mind has 
developed to the conversational degree men compare 
these evils and agree among themselves that they are 
wrong, harmful and unnecessary. Yet the demands of 
their appetites go on and they find themselves involved 
in one strife after another. In the feudal period this 
strife is constantly breaking out into petty wars. Dur- 
ing nationalism under monarchical periods, co-existent 
with a high degree of intelligence, these forces are more 
easily controlled through power vested in a few men. 
However, as society modifies its form and one institution 
grows out of another, between the decline of one and the 
247 



248 Origin of Mental Species 

rise of another this struggle breaks out anew. A change 
from the monarchical to the republican form of control 
will be attended by a violent economic upheaval. 

During these periods the thought-out mind talks 
about what ought to be done, organizes societies for the 
purpose of propagation and dissemination only to be 
swept off their feet by the fierce struggles of the felt-out 
mind. At these periods men claiming to be endowed 
with power from supernatural sources preach duty and 
obedience, talk about right and wrong and invoke the 
aid of an invisible power. During these periods there 
come naturally into existence those who depend entirely 
on organized human effort in the form of armies and 
navies with their attendant intelligent features. At the 
same time as a result of these struggles there are men who 
vaguely discern the operations of this law of self-preser- 
vation and recognize its power over the thought-out mind. 
These men explain its nature and method of operation 
and, furthermore, they discover the possibility of evils 
growing out of this mind influenced by human ambition 
and love of powder. These evils they attempt to expose 
and also to correct by legislation ; this is the origin of 
political economy. 

This trinity of human efforts naturally develops 
modified forms growing out of the different degrees of 
thought-out intelligence. This division of effort goes on 
until they lose all sense of their origin and relation to the 
fundamental necessities and become wandering phantoms 
of human emotion. The analysis of these different 
phases of thought we have here outlined will come up for 
consideration as the activities of the thought-out mind 
become extended. The first applied effort growing out 



Influence of the Felt-out Mind 249 

of the exactions of the felt-out mind and its tangents with 
a modifying influence is the religious. And while it con- 
tains the most vital spark it is attended by such a mass of 
superstitions that it becomes almost a maddening effort 
to rescue it. This we will attempt to do and trace the 
religious thought from its origin to its ultimate. 

The early attempts of primitive man to realize the 
significance of his existence and surroundings have been 
so often described in poetic imagery that repetition would 
be superfluous. It is sufficient to remind ourselves that 
he often experienced mysterious injury and miraculous 
protection. He was harassed on all sides by a being like 
himself ; hunted for food by creatures unlike himself ; tor- 
tured by internal pain and external injury; comforted 
by the warmth of the sun, to be followed by the agony of 
cold ; his food supply was often cut off by the heat of the 
sun, the same thing happening for the want of radiant 
energy ; the swift currents where he fished in summer be- 
came hard masses where he camped in winter, only to 
dissolve and disappear again. The thunder terrorized 
him and the lightning appalled him ; the moons waxed 
and waned mysteriously and the sun made long journeys 
which caused the days to be shorter and the shadows 
longer. Slowly he began to discern the seasons, times 
and tides with their attendant hopes and fears. A 
knowledge of these things became useful to him and he 
tried to adapt his life to them. Things that brought 
comfort to his bodily senses he regarded as good and 
those that produced the opposite effect he regarded 
as evil. ^ Here he realized the necessity for choosing be- 
^ (This is tlie generally accepted belief in regard to sensations 
and their cumulative effect. Like all such conclusions it is only 
relatively true. As feeling emerges into sensation, sensation into 



250 Origin of Mental Species 

tween the two. The symbolical tree of knowledge of good 
and evil had begun to grow and he was eating of its fruit. 

His natural reliance on some unknown power that 
had brought him through the long vacuous period of his 
previous existence, now as a result of conscious choosing, 
he was fast letting go of. The gates of the Eden of un- 
consciousness were now closed to him and he must, of 
necessity, by his own efforts protect and provide for him- 
self. Driven by the tyrant necessity he became a wan- 
derer on the face of the earth. During his unconscious 
period there was no time, no location, and no desire 
caused him fear. Now all was changed. Out of his 
effort, the sweat of his face, he must provide for himself 
and out of never-ending doubt must come decision. 

Under the development of the thought-out conscious- 
ness both pain and pleasure became more real to him. 
In time the thought-out consciousness developed a sense 
of loss and gain, disappointment and hope, and out of 
this grew a form of mental suffering that did not find its 
origin in the felt-out mind. He had made gods, wor- 
shipped them and seen them shattered before his yet 
feeble vision of the mind. These mental images he trans- 
ferred to objects moulded out of plastic materials, think- 
ing they would endure. But the elements dissolved them 
and they were no more. In time he learned the futility 
of these things and said to himself: "Thou shalt not 

conception, conception into outline, and outline into image, which 
image under the thought-out mind is discerned to have functions, 
and these functions under the influence of the inspired mind are 
found to express principle, Avhich principle under the influence of 
the revealed mind is discerned to be an expression of Substance, the 
variations of these processes under the influence of residual inferior 
or nascent suj^erior activities set up apparent contradictions that 
are dangerous to the investigator. It would be well to read Herbert 
Spencer's biological view of this subject in his "Data of Ethics."). 



Influence of the Felt-out Mind 251 

make unto thyself any graven image." He had seen a ray 
of light through the vision of the thought-out mind which 
would forever war with his imagination. 

His images of right and wrong, customs and beliefs, 
became to his posterity laws. Their origin passing 
through the channel of heraldry, became a mystery. 
The interpretation of these mysteries became the privi- 
lege of class; this class became the priesthood. This 
briefly describes what the anthropologist believes to be 
the origin of evolved religion. His long journey from 
this point to where he is able to grasp intelligently the 
prophetic visions of revealed religion is described in our 
common history. This long, dark period we will bridge 
over and take up the mental species of prehistorical past 
and obvious present and trace out their origin and ulti- 
mate end, their portents and possibilities and their 
influence on life and thought. 

Religion manifests itself first in the visible emotion 
which accompanies parturition in the animal, and is in- 
tensified at this time in civilized and enlightened periods. 
So strong is this emotion that it energizes the animal and 
overcomes the proverbial cowardice of the felt-out mind 
to the extent that under its influence the female of the 
species is more deadly than the male. This parental 
solicitude of the female, which later manifests itself in the 
responsibility of the male, can be traced to this source. 
. Its evolution and growth are the responsibilities that man 
assumes. Out of these evolve the home, ties of relation- 
ship and mutual responsibilities. 

The genesis and decay of nature with its attendant 
accidents, ceaseless woes and dissolving dreams, conduct 
this feeling into forms and rites whose coloring becomes 



252 Origin of Mental Species 

the symbol of the sad, sorrowing and uncertain. Under 
this influence martyrdom is born. Believing no good 
can come into this vanishing hope men give up their lives 
in attempts to temper its severity. This is the influence 
of the moral insufficiency of the felt-out mind. 

Instead of learning the relative laws of nature and 
making these do their will, men yield to its cruelties and 
worship it. While they deny this, it is only necessary 
to analyze our own thought to discern that anything we 
give power to we worship. Teaching these things to be 
inevitable keeps the thought-out mind under the influence 
of the felt-out mind and man becomes hopelessly helpless. 
To offset this and in a manner compensate for the agony 
of mortal existence this thought postulates a very uncer- 
tain eleemosynary existence be3^ond the grave. Added 
to this promise of eternal idleness and indolence, which 
appeal to the sluggish nature of the felt-out mind, is the 
threat of eternal punishment. This threat in time be- 
comes a dangerous weapon in the power of the naturally 
tyrannical human mind. 

In spite of this power there have been at all times 
men w^ho have had the courage to defy it. Under the 
influence of nature these men become naturalists ; while 
under the influence of political economy they become 
teachers of democracy. No matter how noble, honest or 
useful they and their teachings may have been they have 
suffered the proud contumely of that class, which through 
doubt, fear and necessity has kept in bondage a large ma- 
jority of mankind. Out of the varying degrees of the 
vision of the mind from passivism to anarchism are de- 
veloped the intangible, incoherent and warring stages of 
thought. 



Influence of the Felt-out Mind 253 

The belief of the existence of a recompensing state 
after the process of death results from the insufficiency 
of bodily vision. Unable to see that life consists of ad- 
vancing stages of mind, and that the death of one 
presupposes the existence of another, the great process 
of progress is hidden from them. When this process is 
understood, "hereafter" will signify, instead of after the 
dissolution of chemical element — when I know better! 

A knowledge that the body is only the deposit of men- 
tal activity and that the growth and development of that 
activity is dependent on this process of discarding and 
making anew this body, makes obvious the subserviency 
of matter to the mental, which contains the intelligence 
of the process. On the activity of this process depends 
its growth just as on the activity or exercise of the 
thought-out faculties depends their growth. Thus we 
learn that the death of the body is not the death of the 
gradually ascending activity that governed it, for this 
intelligence is the activity of animated matter every- 
where. True, this form of life is not immortal, but to 
realize its mortality we would need to grasp the span of 
life from the first advent of organic life on the hydro- 
sphere of our planet to the last dying sentiency resulting 
from a senseless atmosphere. This accomplished, we 
might, as a result of growth, discern the hidden possibili- 
ties of this activity in inorganic matter. 

Were it possible intelligently to span this period, and 
with the faculty developed, we could see Substance. It 
was the failure to see Substance that caused us to be led 
in another direction. When we learned the meaning of 
"making unto ourselves graven images of thought" we 
saw something that analysis of matter had never taught 



254 Origin of Mental Species 

us — something the human eye never beheld and the human 
hand never felt. The death of bodily vision removed from 
before the vision of the mind the obstructions which en- 
abled us to see Substance and solved for us the riddle of 
existence. This animating power, which has been given all 
kinds of names, we realized was nameless, and beside it the 
long age of the planet life became but a moment. This 
overcoming of matter, even in the sense of mass, enabled 
us to separate the evolved from the created and study 
both without fear of denying one or giving too much 
power to the other. The opacity of earthly-evolved 
imagery having dissolved, which dissolution is the only 
helpful death, we saw the transformation of the obvious 
as, "the beast which was, is not and yet is." ^ 

^ The efforts to connect this "Beast" Avith some period and 
practice in human history illustrate the resourcefulness of human 
imagination. Besides the numerous books written for the purpose 
of synchronizing it with time and events never a year passes with- 
out someone making it fit in with his prophecy of the beginning or 
end of something according as his wish is father to his thought. 
Many believed it to have reference to the Roman Empire, but the 
Roman Empire long ago disappeared and the beast remains. 
Napoleon and his power have been the fulfillment of this prophesy 
but he too is gone and the beast remains. Many have believed 
that it had reference to the Roman Catholic church, but the 
Roman Catholic church did not exist when the "Book of Revela- 
tion" was written. Many modern socialists under the influence 
of religion believed it to be "Capitalism." However, just as 
<?apitalism Avas yielding to intelligence it has been explained and 
moreover, proven by figures in Revelation, that it has reference 
io the Kaiser and the German Empire. The metrical and mystical 
features of some of these formulas are marvels of human in- 
genuity. When the "Beast" is understood to be the instincts 
intensified by thought-out cunning, man will know that the beast 
will be overcome when mankind overcomes the beastliness in itself. 
For it reads : "The beast that was, and is not and yet is." What 
can exist without an existence unless it is the evanescent phe- 
nomena of imagination? — which explained the labored efforts of 
the prophets to show the difference between the created and the 
evolved. 



Influence of the Felt-out Mind 255 

The felt-out mind has its periods and degrees of con- 
sciousness, we have no doubt, and it is to this Absolute 
influence on the felt-out mind we can trace emotional 
sense. Likewise is the infancy of the thought-out mind 
influenced by it and here we discern its first appearance 
in the thought-out world; an influence which continues 
through the long dark battle of man himself, with unseen 
powers, and graven images. 

. Religious people feel a vague sense of the existence of 
something beyond the range of their thought-out vision 
which they are unable to realize intelligently and which is 
impossible of description. This sense of a far-off some- 
thing they gradually outline as a result of the camera-like 
nature of the thought-out mind. The struggle for exis- 
tence under the influence of the felt-out mind causes them, 
naturally, to imagine a place where the struggle ceases. 
Through generations of accumulated credulity this belief 
becomes so firmly fixed in the minds of people that it re- 
quires some temerity to question it. 

As yet it is not an intelligent agency. There are 
forms of usefulness and features of good connected with 
it, but it is purely selfish. This is self-evident when we 
learn that it is but an intensified expression of the law of 
preservation. You may extend this into the family life, 
the tribal life, feudal life or natural life, but it is the same 
human Ego. In fact, the male and female thoughtout 
activities, or unregenerated male and female minds, are 
but expressions of this selfishness. This accounts for the 
little effect teaching by correction or advice has upon it. 
Men and women are born of an external influence 
which comes to them when the male and female minds are 
developed beyond the emotional sense of this external to 



256 Origin of Mental Species 

a rational realization of it. Our common history and 
common literature are but an attempt to describe the 
ceaseless, inconsistent, illogical and untoward expressions 
of these male and female minds. In the higher literature 
of the ancients in which the gods take such an important 
part, and our modern literature where God is expressed 
in a noble influence is reflected the birth of men and 
women in the dawn of a rational light. There has con- 
tinued ever since the dawn of correlated intelligence an 
attempt to explain the difference between the mortal and 
immortal man. Unfortunately there never has been dis- 
covered a scientific method for classifying the origin, 
growth, divergence and development of mental 
processes. ^ 

There have been men and women, no doubt, who have 
explained what they believed the difl^erence to be, and as 
a result of the unconscious impartation of their real self- 
realization of the Absolute their students have become 
conscious of the self-explaining Substance. They in turn 
have been able, no doubt, to convey some of this Sub- 
stance to others. This added to the faculty that some 
people possess of realizing this substance unaided has 
been the life of religion. 

So far as the human soul is concerned, we are con- 
vinced that little can be added to the work of Darwin, 
Romanes, and Haeckel until men of this school see Sub- 
stance and are able to separate the Absolute from the 
evolved. It is possible that one of these intrepid explor- 
ers may in his own way see Substance and make the 
separation. However, should some experimenter be so 

^ (Xo classification of mental powers has been universally 
accepted) Danvin, Descent of Man, Page 81. 



Influence of the Felt-out Mind 257 

fortunate as to do so, it would prove to him the correct- 
ness of the theory of the origin of Mental Species. To 
do this he will be compelled, metaphorically, to turn his 
microscope and prism on his own intelligence and away 
from the activities of matter, which are lost in the ap- 
parently immaterial functions where matter to the senses 
becomes mind. That is why we have in this work avoided 
as much as possible technical and conventional language, 
either scientific, religious, or lay, and when we have used 
this language it was to bring out the relation of the 
meaning of the words when conventional symbols colored 
their significance. For the same reason we have labored 
with every word, searched out the shades of its meaning 
and attempted to give it its highest possible significance. 
For this same reason, and most important of all, we have 
persisted insistently on the necessity of desymbolizing 
the words to discern their true meaning. 

This process of desymbolizing words, which symbols 
are the cause of friction, we began twenty-five years ago 
in an effort to harmonize the schools of applied political 
efforts. Our seemingly futile efforts to explain that 
substantially they have believed the same thing but were 
warring over symbols and symbolized theories caused us 
much censure and many hours of grief. But we discern 
now, through the discovery of Substance, that this per- 
sistent effort to explain Substance resulted in our be- 
coming conscious of it. After seeing this and realizing 
its regenerating possibilities, we were driven by a never- 
ceasing desire to make this visible in words. When we 
caught the meaning of these words of Jesus of Nazareth : 
"But the Comforter which is the Holy Ghost, whom the 
Father will send in my name, he shall teach you all 



258 Origin of Mental Species 

things, and bring all things to jour remembrance, what- 
soever I have said unto you."^ We learned this Com- 
forter was Substance. This Comforter or Substance 
became k key to the Scriptures, a key to Science and a 
key to life. Under its influence time, place, period, 
event and eventuality in the form of chronological ma- 
terial prophecy vanished. Scholarly discussions with 
regard to the time and authors of different books van- 
ished. Prophecy immediately took on the significance 
of revealing the unseen. The invisible world became 
plain, evident, real. In the same proportion the visible 
became unreal, less obvious and vanishing. The material 
prophecies which the world of human thought is always 
seeking to harmonize with passing events and make 
conforai to their own interpretation, we learned was 
nothing but the power these prophets possessed to see 
through the human sense of time and discern the ac- 
cumulation of error and foretell its natural end. There 
have been since the Renaissance many inglorious proph- 
ets. Everyone who has read them understandingly and 
caught the true spirit that guided them has been able 
to do the same thing. Prophecy, we are now convinced 
is made possible through the realization of Substance 
whereby we perceive the periodic law of the chemist, the 
cycle of the mystic, and the ceaseless repetition of phe- 
nomena which men have vainly tried to reduce to an 
intelligent system. For years we experimented with the 
heretofore impossible task of putting into words an 
explanation that would explain, although they were the 
same words that for ages, nay, for all times had failed 
to explain. We were wonderfully successful ; so success- 
^ Bible— John 14:26. . • 



Influence of the Felt-out Mind 259 

ful that we met with violent opposition, but so did 
Jesus and the prophets and the lesser prophets both 
glorified and inglorious. But we continued our work 
after having learned that the only education consisted 
of revealing the significance of words in their Absolute 
sense. 

We were careful not to ignore the good in the differ- 
ent methods that we encountered for awakening in the 
consciousness a realization of Substance. Some of them 
we found to be very feeble expressions of truth, others 
were stronger but associated with much will-power and 
intensified mesmeric influence. Some were very definite, 
and if faithfully practiced they had not only a beneficial 
effect on both the felt-out and thought-out minds but 
they had an effect of intellectual awareness. One school 
especially has awakened more people to the realization 
of Substance within the period of a few years than all 
of the doctrines, creeds and preaching of thousands of 
years. Many of them have taken significant scriptural 
names while others have been satisfied with names indic- 
ative of higher thought or culture. Others have desig- 
nated their methods as scientific by giving them scientific 
names. 

We are convinced that the object of them all is to 
determine and demonstrate a power that is, in itself, 
scientific and beneficial, but the methods of presentation 
and explanation in all we found to be very imperfect. 
Almost invariably this could be traced to illogical reason- 
ing and the want of knowledge of natural science. How- 
ever, we did not let these unscientific methods blind us 
to the present and possible good in them. Knowing that 
the first duty of a student is to trace its origin and 



260 Origin of Mental Species 

ultimate we continued our investigations. At times the 
goings were far from pleasant and the mental mud and 
slush through which we were compelled to wade was far 
from salubrious. But perseverance did for us what it 
has always done, it brought us in touch with remarkable 
proofs and demonstrations of the influence of the Abso- 
lute Mind on human life and thought. 

Here we discovered, much to our chagrin, that the 
most complete methods were quickly segregating into 
factions as a result of wrangling over such abstract and 
inexpressible things in words as the trinity — which was 
the most scientific, the highest in the Kingdom of Heaven, 
and the procession of the Holy Ghost which, as we know, 
split the early Christian church into what eventually 
became the Greek and Roman Catholic churches. Much 
of this we learned was due to the insufficiency of lan- 
guage, its possibility of shades of meaning and perver- 
sions by repetition. Here was the same story over again. 
To one who had read history understandingly and had 
seen behind dogmas and creeds and ecclesiastical author- 
ity into the felt-out struggle for supremacy there were, 
though yet faint, ominous sounds that suggested break- 
ers ahead. The experience of the past teaches one thing : 
that no circumstance or condition can be pleaded to 
exclude it; and that is the human element which has 
always entered into ecclesiastical organizations to be- 
come their own nemesis and the vampire of their peoples. 
This trait of mankind — setting itself up as a peculiar 
people and refusing to learn from the experience of 
the past — Hegel refers to in these words of very certain 
meaning : "But what experience and history teach us is 
this, that peoples and governments never have learned 



Influence of the Felt-out Mind 261 

an^^thing from history or acted on principles deduced 
from it."' 

Another vital feature we found was the importance 
they attached to the thought-out mind. "As a man 
thinketh in his heart," I found to be motto of all of 
them. It never seemed to occur to them that a man's 
heart, consciousness, is under the influence of a power 
greater than the thought-out mind. Mental conditions 
along with those felt-out inharmonies which were induced 
by mental conditions, we noticed yielded readily to the 
generally expressed effort to remedy them, but other 
conditions of a more vital nature responded for a time 
only to reappear again in a more intense form. This 
was, as we have explained before, the result of believing 
the trouble existed in the thought-out mind and obvious 
disappearance was mistaken for eradication. In fact, a 
general lack of philosophical training was producing a 
superficial pathology among them. 

It is the error religious minds have made at all times. 
They have never grasped the more subtle cunning of 
the felt-out mind or the effects of the interrelation of 
beings in organized society. This, we have explained 
before, has caused untold suffering through teaching that 
evils and temptations originate in the thought-out mind 
and the power to remedy them lies in a self-contradiction 
of that mind. The demands of the appetites of the 
felt-out mind are far beyond the present state of the 
thought-out mind to correct them. This conclusion 
alone is sufficient to prove, in view of our present moral 
responsibilities, that man receives power which enables 
him to overcome these temptations, a power which must 
^ Philosophy of History — Hegel (Page 49). 



262 Origin of Mental Species 

be infinitely greater, in view of the little we know of it, 
than the powerful demands of our very existence in the 
form of the felt-out mind. 

Another mistake has been the failure to grasp the 
influence of the felt-out mind on the systems which grow 
out of regulating ownership, barter and exchange. It 
was this oversight, we have insisted, which was respon- 
sible for the developments of political economy out of 
which have grown such important expressions as ethics. 

Compared with the felt-out mind we are convinced 
the thought-out mind is very young. Our investigations 
have convinced us that many centuries of applied efforts 
to reduce it to some form of harmony will still find it far 
inferior to the normal activities of the healthy felt-out 
mind.^ Leaning on this mind is what is so often referred 
to in the Bible as a reed. Yet with Jesus' teachings and 
two thousand years of Christian religions we have noth- 
ing to show in the w^ay of progress. We may preach and 
teach what is called right forever, but unless we poten- 
tize our words and thoughts we will accomplish nothing. 
The effect of reproofs expressed in an emotional way lin- 
gers only so long as the emotion lasts. Those expressed 
in anger and in the form of threats develop resentment. 
Our words must have power if we would conquer the felt- 

^ (The hypothetical question, can you unscramble eggs? pop- 
ularized by a famous financier and which we have heard a leading 
university philosopher use in a flippant manner will here serve 
the double purpose of answering the question and increase our 
apprehension of the relative values of the felt-out and thought- 
out minds. We can feed scrambled eggs to a hen and the felt-out 
mind of the hen will unscramble the eggs, rearrange the different 
elements in the proper proportions and produce another eg^. 
When the thought-out mind has become as perfect as the felt-out 
mind the felt-out knowledge of chemistry of the hen will become 
the thought-out knowledge of chemistry of man. ) 



Influence of the Felt-oid Mind 263 

out mind which knows no alternative. In Luke's gospel 
we read : "And they were astonished at his doctrines ; 
for his word was with power. "^ Here we not only get 
the statement that his words were with power, but also 
the effect. The result of his potentized words was to 
convince his hearers of the truth of his doctrine. Had 
they not been convinced they would not have been aston- 
ished for we are never astonished at what we do not be- 
lieve. In spite of the perversions and misstatements of 
this man's words, even when merely repeated, they still 
have power. Potentialization of words must be substi- 
tuted for threats of punishment if we would have power 
when we wish to change the chemical affinities of the felt- 
out and thought-out minds. 

The tendency and apparent necessity of these mental 
methods to build up organizations, we saw were attended 
by the same unconscious evil that has ever become para- 
mount in organizations of a mystical nature. The fact 
of their being right on one expression or application of 
truth does not justify their claim to comprehensiveness 
and impeccable organization. This has been ever the 
cause of the war between the man of reason and the man 
of mystery. For centuries men have bombarded with lit- 
erature and logic the religions in general and one in par- 
ticular on account of their influence on the minds of men. 
This influence has forbidden their looking into the nat- 
ural laws as well as the laws of society and their applica- 
tion to the needs of mankind. Even the religious emo- 
tion expressed through the felt-out mind has the tendency 
to ignore the useful knowledge of mortal existence. This 
tendency is not only expressed in the neglect of vital 
^ Bible— Luke 4:32. 



264 Origin of Mental Species 

subjects by the laity, but leads to monasticism and other 
attempts to get away from the world. These monastic 
institutions, whether an individual mental image in the 
form of a belief of one person or an institution, serve 
no purpose except perhaps to illustrate how this thought 
makes cowards of men. 

Religious emotion must be logically expressed and 
to be logical requires great learning. However, this 
learning does not consist of filling our minds with things 
other people have regarded as facts, but rather in learn- 
ing the truth about these facts. The felt-out mind being 
a habit, its influence has the effect of making a habit of 
everything it gets control of. If we would remember the 
words of Paul : "We also are men of like passions with 
you,"^ we would understand how a little ray of conscious 
light comes far short of overpowering the demands of 
the senses. To make an illustration: a few units of wis- 
dom are not sufficient to war successfully with a multiple 
of units of sense demands and especially when these de- 
mands most often manifest themselves in ways we are 
unconscious of. It is the unconscious cruelty that makes 
for hatred of religion and social revolutions. To over- 
come this unconscious cruelty we must know the felt-out 
mind and understand its influence on human life and 
thought. 

Unlike the exact sciences which have no matter to 
account for, the comparative sciences assume their sub- 
ject matter without accounting for it. It would indeed 
be no small achievement to trace mental speciea to their 
origin, but in this work we are not only attempting this 
but we feel confident that substances out of which they 
^ Bible— Acts 14:15. 



Influence of the Felt-out Mind 265 

originate may be accounted for. Charles Darwin in his 
"Descent of Man" says : "In what manner the mental 
powers were first developed in the lowest organisms is 
as hopeless an inquiry as how life itself first originated. 
These are problems for the distant future, if they are to 
be ever solved by man."^ My feeling of reverence for 
this man's character and works is so great that I feel 
abashed at the contemplation of solving a problem which 
he with characteristic humility and nobility left to pos- 
terity. However, what was impossible yesterday is made 
possible tomorrow by the developments of to-day. I 
know that were he alive he would be the first to give the 
Origin of Mental Species a respectful hearing. The lives 
and lessons of these men are the only comfort we have 
when we have wandered far into unexplored regions 
where we find few travelers and where a comforting 
human voice is seldom heard. 

The subject matter, constituting the thought-out 
mind, is both material and immaterial. One being the 
visualized sensations of the bodily senses, and the other 
the Absolute element, this element is the survival agency 
in all things. Sensations are material mentality but the 
faculty of comparing them is Divine. From this con- 
clusion we derive the true nature of memory, which con- 
stitutes the survival agency. One sensation does not pos- 
sess the faculty of recalling a previous sensation nor can 
this faculty be developed from sensation for the reason 
that sensation possesses no element of intelligence, which 
is the only survival agency. 

We are convinced that intelligence is not developed 
from instinct and agree with Cuvier that they stand in 
^ The Descent of Man — Darwin (Page 82) . 



^66 Origin of Mental Species 

inverse ratio to each other. The intelligence of nature 
which we have referred to before is nothing more than 
instinct, while the intelligence about nature, a distinction 
we have made before, is the intelligence that exists in in- 
verse ratio to instinct. "The first dawnings of intelli- 
gence," Herbert Spencer believes, "may have been de- 
veloped through the multiplication and co-ordination of 
reflex actions." This is undoubtedly true and when we 
use the definition of the words instead of the words them- 
selves it becomes quite evident. The bending back on 
itself of the expressions of the felt-out mind would cer- 
tainly produce the effect, however crudely, of a co-ordi- 
nation and analogy through reaction. We contend that 
every effort put forth, however crude, to locate or other- 
wise account for agencies seen or unseen, has the effect 
of drawing on the only intelligence and adapting this 
intelligence to our own uses. This realization or adapta- 
tion through effort, either conscious or unconscious, is 
what the naturalist calls nature, the scientist calls ex- 
perience and the pious call prayer. But from the lowest 
to the highest organisms it is the same thing. 

In the long struggle for the survival of the fittest in 
the physical world it is the most intensely physical that 
survives. Another equally retarding factor is that any 
variation from instinct is quickly opposed by a pre- 
ponderance of instinct. Unfortunate, too, is the fact that 
degrees of intelligence become habit, which habit arrests 
development and soon becomes instinct. When we con- 
template this preponderance of unintelligence arrayed 
against intelligence we are compelled to acknowledge 
that the utilized unseen is a power far greater than in- 
stinct or habit, for, were not this the case, there would be 



Influence of the Felt-out Mind 267 

no progress. It is this Immaterial Intelligence that is the 
unseen agency expressed through growth. This survival 
agency vitalizes the felt-out and thought-out minds and is 
responsible for all changes and development. The felt- 
out and thought-out minds that it vitalizes have been 
heralded as God by pantheists, nature worshippers and 
beauty orators. This deceiving activity has been the 
deception that has lured man from the lead to the mother- 
God lode and left him a prospector among phenomena 
chasing the phantoms of the transforming obvious. 

The activities that the five physical senses are con- 
scious of, along with the activities brought to light 
through the aid of the microscope and prism, are but 
variations of these activities which exist by virtue of 
adaptations of unconsciously borrowed light. No device 
compounded out of themselves, that is to say, their con- 
stituent element, will ever enable us to see any substance 
other than their own.^ Here we face the limitation of the 
senses however highly developed and contemplate the 
necessity and possibility of an intelligent realization of 
an intelligence which will enable us to see this process of 
appropriation going on in the realm of nature and there- 
by see nature separate from Substance. They who have 
not developed this faculty must realize the necessity for 
doing it and learn the method of dematerialization which 
leads to it. 

^ It is quite improbable that any specific plasma whatever will 
ever be isolated by the devices employed in the laboratory. It is 
the censensus, the co-existence, the collaboration, of thesie various 
plasmatic types which constitutes life, and their physical, chem- 
ical and mechanical interpenetration is constant and funda- 
mental. Excerpts from an article on Bio-Chemical character- 
istics of species (Efforts to .Discover a Specific Differentiating 
Substance) By Dr. Louis Legrande, Laureate of the Academy of 
Medicine, Paris in Revue Generale des Sciences. ( Scientific Amer- 
ican Supplement Translation. ) 



268 Origin of Mental Species 

The long struggle between light and darkness ex- 
pressed through the utilization of the progressive Prin- 
ciple along with the adaptation of the thing expressed to 
its environment is the work of the comparative scientist. 
Much of this has been done and it needs only to be illumi- 
nated by determining the origin of species to complete 
the work of these master minds from Aristotle to Haeckel. 
This detail work is outside of the sphere of a philosophi- 
cal work like this which has to do mostly with relations, 
values and possibilities. 

Mr. Hegel sa3^s in his history of philosophy: "The 
relation of the individual to spirit is that he appropriates 
to himself the substantial existence ; that is, it becomes 
his character and capability, enabling him to have a 
definite place in the world — to be something."^ Mr. 
Hegel saw this theoretically through mspiration and 
through revelation w^e have seen the same thing, with 
this difference; being able to transport oneself entirely 
into the Spirit-Mind, the separation of the Spirit-Mind 
from the evolved activity became possible. 

We have alluded often to the knowledge we possess 
of the relative and Absolute and the extent to which we 
have separated them, not only in useful activities but 
intellectually as well. However, until we can make this 
separation scientific, teachable and useful it is only 
theory. Besides, to this Absolute knowledge must be 
added the comparative science consisting of the appro- 
priation of Spirit and the functions of matter. "The 
mere customary life" Mr. Hegel likens to "a watch 
wound up and going of itself," and its expended energy 
in running down he likens to "death."" This is a good 
^Philosophy of History — Hegel (Page 128). 
2 Philosophy of History— Hegel (Page 129). 



Influence of the Felt-out Mind 269 

description but it gives us only the theory. Mortal 
expressions of Divine power have their periods of life 
in the vegetable, animal and constructive. The law of 
periodicity applies to all things known and knowable. 
But what we need to know is — the value of its constituent 
elements and their relations — the methods of appropria- 
tion of Spirit and mode of modification of the material 
expression by its environment. 

A thing, in itself nonexistent, yet having an exist- 
ence ; deriving Substance from a Substance unknown to it- 
self through a process of imparting without parting with 
any of its Substance, is a condition and process unthink- 
able to the human mind. Yet this is just what we must 
contemplate. The Absolute energizes the relative activ- 
ities without -impoverishing itself. These activities have 
their periods of longer or shorter duration dependent 
on evolution, age and reflection. Some having periods 
of existence such as well-known types or species coming 
suddenly to an abrupt end, the latter being a more con- 
vincing proof of the relation or "action without a medi- 
um" than the former. Mr. Hegel says : "The very 
essence of Spirit is activity ; it realizes its potentiality — 
makes its own deed, its own work — thus becomes an ob- 
ject of itself; contemplates itself as an objective exist- 
ence."^ 

What then is the nature of the existence that exists 
by virtue of this self-sustained Existence, which dis- 
appears entirely when we merge sufficiently in the Spirit ? 
It is within this marvelous evolution of which we are a 
part and of which we have knowledge, that there exists 
everything from the latent possibilities of nebula to the 
^Philosophy of History— Hegel (Page 127). 



270 Origin of Mental Species 

most intense form of civilization. The analysis of this 
is what we call comparative or natural science. Yet 
work as we may, with a knowledge acquired therefrom, 
we will never be able to see anything beyond its relative 
elements. Stranger yet is the fact that the very intelli- 
gence with which we analyze this comes from beyond it. 
However, this Intelligence is always clothed with the 
human. Our words, no matter how intelligent, are cov- 
ered with the elements of this world. But just in pro- 
portion as these thoughts are unclothed by the discerning 
of higher meanings, man's activities take on a different 
color and purpose. It is Spirit that makes the opaque 
translucent and it is Spirit that makes the translucent 
transparent and it is Spirit that dissolves the transpar- 
ency which prevents our seeing the naked truth. 

Let us take a word of the highest significance to 
mankind — the word God, and endeavor to desymbolize it. 
If we were to use the word in its highest significance, 
that is, the significance it would have in Truth, it would 
set in motion an activity in ourselves, in the one addressed 
and in the environment. This is what Paul was trying to 
explain when he said, "The Kingdom of God is not in 
word, but in Power. "^ But this power is only expressed 
to the extent that we desymbolize the word. Language 
has been constinicted just as other things have been. 
We use our intelligence to construct a house and when 
the house is done it is immediately compared with other 
houses. The effect of this is to be drawn away from the 
contemplation of the intelligence that built the house to 
the contemplation of the relative merits of houses. 
Words were, of course, constructed in the same way, 
^ Bible— First Corinthians 4:20. 



Influence of the Felt-out Mind 271 

and we have gone on comparing the symbol expressing 
the word instead of contemplating the intelligence which 
made the constructed symbol possible. Thus it is with 
all things within the sphere of the thought-out mind. 
This is the process through which sentient consciousness 
came into existence, and, barring gleams of Light, has 
been our existence. Having never known anything else, 
and what is more important, any gleam of Light we have 
got has been imprisoned in this, we have been unable 
to express to ourselves and to others what we had seen. 
To convey the true meaning of the word God, we our- 
selves, and the one addressed must know what the word 
God means. To get this meaning all similitudes, outlines, 
symbols and sensation must cease. When we have ac- 
complished this, God becomes a vivifying influence in- 
stead of an object of the senses. The art in all things 
is this vivifying influence. The world has, that is, a 
large part of it, and this has influenced the remainder, 
worshipped at the shrine of what it has called art. Men 
have gone so far as to write books trying to prove that 
certain paintings have influenced the countenance and 
intelligence of people for centuries. The truth of the 
matter is this very form of art is of the most primitive 
kind and has been practiced by most primitive races. 
The men who have studied organism and organization 
are the greatest artists because they not only set free 
the idea but give expression to it in activity. The 
United States of America is the result of this school 
of art. This art is the leaven of democracy and without 
it democracy would cease to exist. If one-millionth part 
of the energy expended in trying to arrange color 
schemes into what has been termed art had been expended 



272 Origin of Mental Species 

in studying the relations of men and women in harmony, 
this world would have long since beaten its swords into 
plowshares and its spears into pruning hooks/ This 
deception never ceases. It was responsible for the feel- 
ing current in the eighteenth century that it was im- 
modest to print and circulate any literary production. 
This nearly cost us the "Elegy in a Country Church- 
yard." What it did cost us we will never know. Another 
expression of it is the measure of a man. We hear much 
of the men who have succeeded because they were silent 
self-contained men. Jesus said: "The world cannot 
hate you ; but me it hateth, because I testify of it, that 
the works thereof are evil,"^ and they crucified him. So it 
is with every other man who teaches and exposes the 
evils of the felt-out and thought-out minds. The silent 
man who does not incur the world's hatred by attempting 
to right its wrongs reaps what others have sown. The 
cause of this opposition, which often takes the form of 
the bitterest hatred, as in the case of political economy-, 
is that it is alive ; it acts on the feelings of man, contra- 
dicts selfishness and awakens from indolence and slug- 
gishness the mental and physical of unregenerated na- 
tures. 

For many years we tested the human mind on this 
point of opposition to ideas in principle. In that time 
we have seldom expressed our belief in the possibility of 

^ (Art in its correct sense is an effort to express the Absolute. 
This explains the famous remark, "Art for art's sake." Art ex- 
pressed through a medium visible to the bodily vision is the 
crudest form of art. Art which is not visible to the bodily vision 
but is seen through the vision of the mind is the highest human 
interpretation of art. Art seen through spiritual vision is the su- 
preme achievement where art blends with the Absolute, ) 

=> Bible— John 7:7. 



Influence of the Felt-out Mind 273 

some improvement in our civil and political institutions 
that it had not been met by a quick denial and accom- 
panied by an explanation why it was impossible. These 
ready answers, by people who had not the slightest 
knowledge of the subject under discussion, awaken us to 
the resourcefulness of negation in the human mind. As 
the mirror reverses everything it reflects, everything the 
human mind reflects, even glimpses of ultimate perfec- 
tion is reversed. From learning the principles of 
mechanics to the principles of astronomical science the 
appearance of things must be reversed. We naturally 
deduce from this useful fact that learning consists of 
overcoming this deception. Extending this we find we 
have only to devise some form of education which will 
best take away this form of deception, and we will thereby 
open the way to universal knowledge. The human mind 
reverses everything it beholds and this accounts for the 
perversion of the teachings of every prophet, either 
glorified or inglorious, who has been able to overcome 
this deception and bless mankind. 

The fundament in all educational methods consists 
of getting rid of the subject matter by which we are 
enabled to see the Substance which is the power in all 
things, from vegetables to intelligence. We must de- 
materialize what to the senses seems to be substance 
before we get what Huxley described as "the meaning of 
the words" rather than "the series of pictures made to 
pass before our mind." 

Returning to the subject of our illustration we 
see that by destroying the picture of God as a result 
of desymbolizing the name, we permit to operate 
in our consciousness, and the consciousness of one 



274 Origin of Mental Species 

addressed, both hearer and reader, a power, and the 
operation of this power is the answer to the prayer, 
"Thy Kingdom come in earth as it is in Heaven." This 
is the power which overcomes the sense deceptions 
and ehminates the subject matter of the relative 
sciences. 

The earhest articulations contain two expressions of 
this power which makes articulations possible. The 
first we realize is the utilization of this power in mak- 
ing sound and the second that of giving significance to 
sound. Many naturalists have concluded that articula- 
tion is not intelligence. This is true, but the significance 
attached to the first form of articulation presupposes 
the ultimate development of intelligence. It is the power, 
however feeble, attached to all sounds that conducts 
into intelligence. Just as the mind yet unattuned to the 
meaning of the words only repeats words, sounds or 
articulations, we discern in the higher stages of de- 
velopment the signification of these articulations. Much 
has been written by students of nature in regard to 
the development and usefulness of articulate sounds. 
How signs of danger, signals of warning and calls of 
companionship were made use of and thereby affected 
the earliest development of what has been regarded 
as useful knowledge. Accompanying this was also the 
evil effects of these articjiilate sounds the importance of 
which has been greatly undervalued. The playful cries 
of the gamboling young, the screech of the fledgling and 
the parental reproof all served to acquaint predatory 
beings with the presence of food or prey. Thus we 
discern the attendant evil growing out of every form 
of articulate expression. The mother of the brood 



Influence of the Felt-out Mind %15 

made sounds to her young which to her had a significance 
of silence in time of danger. However, the fledghng 
more often got the sounds than the significance. Just 
so races of people get only the sounds uttered by pre- 
vious races, but since these sounds come through 
symbols of altered meaning the original significance of 
the words is lost. Had the parent been able to convey 
this significance to her young without audible sound it 
would not have been accompanied by the danger re- 
ferred to. Every form of defense from the first warn- 
ing articulation to the latest instrument of war devised 
for defense contains this element which acquaints the 
enemy with its presence and nature — a nature soon 
copied. Thus is every thought-out idea accompanied 
by a preponderance of evil. This tree of knowledge 
of good and evil finds its earliest expression in articu- 
lation and significance. The communications of the 
significance, apart from the articulation, is the ele- 
ment which ^n time (unthinkable) becomes conversa- 
tion, education and literature. When we realize how 
difficult is the task of conveying what we have in our 
thought to others we may feebly imagine what it meant 
for our semi-articulate ancestors to convey through the 
crude channel of undeveloped articulate significance. 
Language is still articulate sounds having two phases 
of significance; one the significance of usefulness with 
regard to natural existence and environment; the other 
the significance they could have in truth. The most 
useful method I have found of anticipating the future 
consists of extending the past, according to its laws of 
development into the future. Reversing the process we 
recall the past. This method of extension becomes ac- 



276 Origin of Mental Species 

cretive when we anticipate the future and diminishing 
as we extend it into the past. 

But it is a far reach from the realization of the 
significance of danger signals and warnings, love 
cooings and parental caresses to the exchange of use- 
ful knowledge that does not appeal to the instinctive 
senses. The first dawn of philosophy, no doubt, came 
as a result of denying the satisfaction of an appetite 
because of prudence. Everything we learn developing 
out of the felt-out and thought-out minds has only the 
purpose of satisfying their insatiable appetites. In 
the Eden of unconsciousness, before the development 
of the comparative sense .in the thought-out mind, there 
was no yesterday or tomorrow. In the earliest stages 
of the thought-out mind there is no anticipation of the 
long cold winter for the reason that the comparative 
faculty has not developed. The realization of the length 
of winter and its effect on the food supply makes a 
migratory bird. Thus the species are dev^oped. Men- 
tal species among the animals are very much alike. 
The hibernating animals, anticipating the same struggle, 
instead of migrating, which was necessarily dangerous 
to large-moving objects, found a way of meeting this 
need by overcoming the consciousness of appetite and 
thereby destroying the sense of hunger. This is con- 
clusive evidence that the thought-out mind alone suf- 
fers, for these hibernating animals come out in the spring 
nothing but muscle and bone. The felt-out mind has 
consumed its own substance when the thought-out mind 
was dormant and its magnified sense of need over- 
come. How manifestly evident the distinction between 
these two minds becomes as we trace their separate 



Influence of the Felt-out Mind 277 

attributes in the light of the Origin of Mental 
Species. 

The eternal struggle to satisfy the seeming necessi- 
ties of existence through the ingenuity of the thought- 
out mind has resulted in many inventions and the demand 
is still barking at the heels of invention. The inventions 
and demands are still going on and will continue until 
the thought-out mind evolves to a more general apper- 
ception of that ultimate power which possesses the re- 
markable faculty of satisfying by destroying many 
artificially developed appetites. But we are anticipating 
a subject that will come later. Every effort to de- 
termine the true significance of the words we use portends 
an awakening which will present generally to mankind 
a solution which has at all times presented itself in a 
sporadic and fragmentary way. 

We discern through the effect of the Holy Ghost on 
appetites and passions, its power to destroy appetites 
and modify passion. We vaguely see in the hibernating 
animals an unconscious adaptation of the Holy Ghost 
by the felt-out mind. The felt-out mind being to the 
thought-out mind what the foundation is to the super- 
structure, it can never get entirely away from its influ- 
ence. These demands of the flesh so often enumerated 
by St. Paul are intensified by the thought-out mind. 
That is why we have headed this general chapter "The 
Influence of the Felt-Out Mind on Human Life and 
Thought." The efforts of the thought-out mind to get 
away from these demands are written in the religions and 
religious orders of all time. In vain have men and women 
wept on the periphery of human confinement and sought 
in prayer and applied efforts a balm for the unceasing 
desires of the human soul. 



278 Origin of Mental Species 

Returning to our subject we see that naming God is 
not explaining God. Furthermore we realize that to 
know God we must know what the word God means. 
When we have completely desymbolized the name we are 
in a position to see the Substance which constitutes God. 
The only proof of this is its remarkable automatic effect 
on our conscience in the form of a Power greater than 
natural physical law. Besides, the knowledge that sen- 
sation, either felt-out or thought-out, never evolves in- 
telligence compels us to conclude that this Power is the 
source of intelligence. If God is intelligence and the only 
intelligence, we become intelligent in proportion as we 
know God. 

Continuing the extension of our deductions we dis- 
cern that the origin of all knowledge is in this Substance 
and that this Substance is the alchemy which transmutes 
all material things by its transcendental power. It is 
the philosopher's stone, the metaphysician's brain, the 
chemist's furnace, the mariner's compass and the mechan- 
ic's -square. Besides technical knowledge, comparative 
and exact science, it is out of fragmentary bits of this 
Substance we have constructed our ethical systems. 
Likewise fragmentary bits of this Substance, perverted 
by the influence of the felt-out mind, enables people for 
a period to do things bewildering to the senses and 
thereby corrupt and delude the credulous. 

From the first articulation expressing some sensa- 
tion of the felt-out mind to the most recent perversion 
of the revelation of this Substance by mankind is a long 
journey of which we have no record either prehistoric, 
ancient or modern. History, barring the works of some 
inglorious prophets, is nothing more than the scars left 



Influence of the Felt-out Mind 279 

on the face of the earth by the struggles of mankind. 
Sometimes these struggles have been between good and 
evil, but more often between the same forms of evil. 

But since a little of this Substance possesses a potency 
beyond all human comparison we must learn intelligently 
the nature and availableness of this power that becomes 
pure intelligence, and triumph over our mistaken ideas 
of right, which are the most subtle and dangerous wrongs. 
The proverb "knowledge is power" then becomes some- 
thing more than words and awakens us to the appalling 
fact that the only education in its correct sense is a 
knowledge of God and this we prove by reversing the 
proverb to read "Power is knowledge." Unfortunately 
this has been too often interpreted to signify a knowledge 
of the existence of God and worshipping him instead of 
signifying that the dispersion of knowledge is the utiliza- 
tion of God's beneficence. This conclusion fulfills the 
scriptures, takes fanaticism out of Christianity and puts 
Christianity into Science. 

Forms expressing activity are the result of two 
things, one of which is relative and the other Absolute. 
In the Absolute we contemplate neither its origin nor its 
end, which are unthinkable. Yet it is the intelligence of 
all things and growth is impossible without intelligence. 
The relative consists of a condition, which condition in- 
cludes all of its influences both internal and external — 
that is to say, environment. This condition largely 
governs the form, color and organisms through which 
the activity is expressed. The activities of the Absolute 
Substance are intelligence without outlines, and we are 
convinced the outline is the result of the influence of 
environment. Thus environment will sometimes retard 



280 Origin of Mental Species 

and sometimes arrest the development of physical spe- 
cies as well as mental species. While it is a more diffi- 
cult problem to realize this effect on the physical species, 
it is discernable to those possessing Light with a knowl- 
edge of the processes of evolution and decay. With the 
mental species it is only necessary to note the sudden 
change of crude young men and women into cultivated 
activities when surrounded by intensely specialized facul- 
ties. This intense specialization of the faculties effects 
an unconscious realization of the unseen which the pious 
call God and strive to avail themselves of through an 
often mistaken idea of prayer. Sometimes the change 
of marshy swamp lands to sterility through process of 
earth upheaval, has resulted in the necessity of physical 
species adapting themselves to new conditions so speedily 
that the very effort has effected a sudden change and 
growth so different that a few survivals have resulted in 
another species. This struggle to live always effects an 
appropriation of the Absolute which a dormant satisfied 
sense would fail to do. On the other hand where the 
change has been too sudden for adaption it has effected 
a retardation or extinction. While the struggle for ex- 
istence among animals as well as men has been productive 
of growth through the adaption to its own uses of the 
unseen Substance, environment has stimulated both the 
adaptation and the expression of the adaptation. 

While it seems more difficult to understand the evolu- 
tion of the physical species than the mental, as they are 
generally understood, yet as we become more familiar 
with the subject we become rapturous over it. On the 
other hand the study of the mental species is attended 
by such conscious perversions that we come to appreciate 



Influence of the Felt-out Mind 281 

the words of so intrepid a reformer as Brand Whitlock 
who, after reviewing a work on birds by some youthful 
enthusiast, wrote that he could not fully appreciate her 
work since he found it difficult to realize the rapture she 
put into it. Besides, he observed, after one has studied 
human beings for many years it becomes more and more 
difficult to become rapturous about anything. 

In the light of the Origin of Mental Species this is 
compensated for by learning that all species evolve in 
truth and the obvious and offensive are but the perversion 
of the power of truth by the felt-out and thought-out 
minds. Just as we become conscious of the reality of 
the activity of the Ultimate Element the distasteful flavor 
in evolution is removed. The knowledge of the presence 
of this sacred Power along with its influence on those who 
contemplate it makes work a joy and its recompense at 
hand. 

Progress is a law of truth and as a result of this 
progress Darwin and his co-workers discerned the evolu- 
tion of the physical species, which on account of con- 
founding matter with man was distasteful to many. Now 
is being worked out the origin of mental species which 
is largely an expression of the physical species and of 
necessity must be allied with it, and this will in a manner 
be likewise distasteful. But beyond the confines of this 
human activity called male and female, we who are 
searching perceive dimly the science of the birth of men 
and women, and the writing of the evolution of this 
species will remove all that is offensive and give to man- 
kind what it wanted to know and in a glass darkly per- 
ceived, that man was born of God. This evolution has 
never been written but we anticipate its coming with joy 



282 Origin of Mental Species 

and rejoice in it for the whole human race. This little 
digression of anticipation may throw an advancing glow, 
on the probabilities of the discovery of the Origin of 
Mental Species and stimulate the reader who fears the 
study of evolution on account of the simian traits dimly 
discernable in his humanly evolved self. 

The Master Metaphysician said : "Go ye into all the 
world and preach the Gospel to every creature," ' of 
your imagination. The only world there is, so far as 
we are concerned, is the things we are conscious of. 
Things which have not become objects to us are not a 
part of our world. So instead of taking this in a geo- 
graphical sense it must be given the significance of cor- 
recting the false impressions of the senses. We must get 
the relative right and relative wrong, but to do this we 
must leam the true significance of these objects either 
physical or mental. But we will never be able to do this 
so long as we accept some other person's explanation of 
the meaning of things. The same Master Christian said : 
"Seek ye first the Kingdom of God and His righteous- 
ness (correctness) and all these things will be added 
unto you."" We must seek the true significance of the 
object and the symbol. This is the parting of the ways, 
and if we continue in the right direction we will be re- 
warded in proportion to our diligence. A knowledge of 
the existence of an object is not knowledge in its correct 
sense and neither does it lead to knowledge. A knowl- 
edge of the usefulness of an object to our senses is not 
in the last analysis knowledge but a form of satisfaction. 
To gain the true significance of an object is knowledge. 

^ Bible— Mark 16:15. 

MJible— Matthew 0:33. 



Influence of the Felt-out Mind 283 

This, however, does not have reference to its significance 
to us but rather what it signifies in the Absolute sense. 
•Significance, in its correct sense, does not mean what 
an object or an action signifies to the senses but rather 
the fundamental cause we endeavor to behold through the 
vista its contemplation opens up in our consciousness. 

The first articulations were, we are convinced, the 
result of some manner of feeling or sensation of the 
felt-out mind which we have no language to describe. 
Likewise the first impressions objectively received their 
first colorings from the felt-out mind. So it continues 
all through the process of development. The influence 
of the felt-out mind on human life and thought is evident 
everywhere. Every object is given, as a result of this 
influence, a significance the very opposite of the one 
we would behold in truth. 

This process continues, as we have explained in the 
article on psychology, until inspiration causes us to be- 
gin to question the deductions we have made concerning 
objects, relations and their influence on each other. 
Later this same inspiration causes us to begin to question 
the very existence of an object other than an object. 
This process continues, when continued to be fed by 
inspiration, until we have destroyed the sense of reality 
of things, and as a result find ourselves in a senseless 
environment where what the senses made us believe was 
substance becomes shadows and invisible uncertainty 
becomes objective Substance. 

We seem to be wandering in this article, but it is both 
the nature and purpose of the article. It is the unde- 
fined remotely conscious symbols cultivated by experi- 
ence and education which we must search out if we would 



284 Origin of Mental Species 

obey tlie great Metaphysician's command and preach 
the Gospel to every creature. Hard and fixed processes 
of thinking have a hypnotic effect which soon become 
dogmatic. They are always dangerous and soon become 
praying machines, beads or words without significance. 
We must get the desire for the ultimate significance in 
all things and let the mind roam where it will. In this 
way lies the only hope of freedom from bondage, creeds, 
cults and habits. Every hour we travel inconceivable 
distances both geographical and historical. To appreci- 
ate the truth of this it is only necessary to attempt to 
stop this transformation of the obvious and become, 
through succeeding in this, conscious of the ultimate 
Substance. 

In sleep all of this objective sense ceases and only the 
felt-out mind, unstimulated by the objective, continues 
its clock-like pulsation. When we wish to be transported 
beyond the realm of the senses and behold the Power 
which times aright and regulates the felt-out mind we 
must put to sleep this thought-out activity, but with this 
difference; instead of passing into a state of nonentity 
as a result of sense silence called sleep, we remain awake 
in the Perfect Mind that never sleeps. This is now and 
always has been the aim and purpose of all of the proc- 
esses of the mystics. 

This also explains the nature of sleep. The felt-out 
mind existed before there was a thought-out mind and 
received even its nourishment by absorption. So we 
might sleep for long periods were it possible to recall 
this process of nourishment. The human or thought-out 
mind is a slave to the demands of the felt-out mind, so 
much so that it awakens it from its peaceful sleep to 



Influence of the Felt-out Mind 285 

satisfy its demands of nourishment. So far as we can 
trace this we see the thought-out mind under its influ- 
ence, enslaving other beings to satisfy its demands. This 
slavish nature never changes until modified by a ray of 
contradicting light which seeps through its dissolving 
false sense of false substance. 

Under this influence the religious mind becomes 
purely selfish. It is generous and kind to anything it 
can use, and ungenerous and unkind to anything it can- 
not use. Its deeds of kindness it cites in its defense and 
its deeds of unkindness its enemies cite in denouncing it. 
Thus we account for its insufiiciency to its votaries and 
the public. So when concreted into an organization this 
same selfishness increases in the same ratio with its 
growth and power. The same influence that makes this 
attendant evil possible prevents the evil from being seen 
even when under its influence decadence has set in. 

The military mind reversing the condition, admitting 
its imperfection but contending for its necessity through 
the failure of good, contends the remedy lies in a strong 
organization controlling the evil and thereby permitting 
the good to operate. However the felt-out mind using 
this power perverts it to the slavery of its exaggerated 
desires. 

Our educational institutions have yielded to the same 
influence. While it has not been admitted and seldom 
discerned, yet the purpose of education when analyzed 
in the light of higher usefulness has consisted of acquir- 
ing knowledge of things useful to the senses in the work 
of enslaving those less fortunate. The intelligence thus 
acquired has been used to profit by the ignorance (of 
this same kind of intelligence) of those unable to com- 



286 Origin of Mental Species 

pete with it. This can be veneered over by high-sounding 
words and hypnotizing phrases, but under the alchemy 
of universal usefulness it becomes evident and true. 
Instead of sending men out into the world to disperse 
useful knowledge (preach the Gospel as Jesus command- 
ed) and apply intelligence to conversation and construc- 
tion for the general good, and giving the unfortunate 
and unlearned the benefit of this knowledge, it has done 
just the opposite. 

To uncover an evil is to ultimately overcome it. 
This is not a pleasant task and the effect it has on us 
when we uncover it proves its negative nature. It will 
be therefore a relief from the contemplation of evil to 
take up the consideration of the inspired thought, out 
of which grow positive and hopeful species. 



CHAPTER XVIII 

Inglorious Prophets 

"Moral enthusiasm is not, uninstructed and of itself, 
a suitable guide to practicable and lasting reforma- 
tion," ^ is the conclusion of Woodrow Wilson after years 
of applied efforts, associated with culture, learning and 
experience, forming in themselves a combination and 
completeness rare in the world's history. 

A little more than a hundred years ante-dating the 
writing of Professor Wilson's words and when the world 
was experiencing a similar awakening as that through 
which we have just passed, and which was followed by a 
series of wars surpassed only in intensity and cruelty by 
the one raging as these words are written, a Frenchman 
contemplating the ruins of ancient Assyria and address- 
ing himself to the genius of the departed amid whose 
tombs he sat, asked this comprehensive question: "By 
what secret causes do empires rise and fall; from what 
sources spring the prosperity and misfortunes of na- 
tions ; and on what principles can the peace of society 
and the happiness of man be established?"^ 

We read in the Revelation of St. John: "And the 

nations of them which are saved shall walk in the light of 

it."^ On the determining of just what this light consists 

^ When a Man Comes to Himself — Woodrow Wilson (Page 31) . 

^ Ruins of Empires — Volney (Page 13). (When this question 
was, asked its answer had, no doubt, appeared in the principles of 
the '"Wealth of Nations," by Adam Smith the greatest of the In- 
glorious Prophets. 

^ Bible— Revelation 21:24. 

287 



288 Origin of Mental Species 

and the method of availing ourselves of it depend the 
only hope of mankind. To place the realization of this 
beyond the grave makes of no effect the Lord's Prayer, 
which says : "Thy Kingdom come. Thy will be done in 
earth, as it is in Heaven." It is useless any longer to 
answer these questions by humanly defined words. The 
needs of the hour allied to general intelligence demand 
something more than explanations which do not explain 
and therefore fail to remedy. 

Coeval with the decline of ecclesiasticism in the seven- 
teenth century was heard a Voice which has grown 
stronger in proportion as ecclesiasticism has grown 
weaker. Its words have been the energy and nourish- 
ment of our western civilization and to it we are indebted 
for all we now enjoy. Its prophets have been slain some- 
times by actual spilling of blood, but oftener by more 
cruel methods. In spite of this the Voice is still heard. 
Louder are becoming its Isaiah-like proclamations and 
more and more is it influencing our affairs in the form 
of applied efforts. These prophets^, though unpopular 
and little understood, have in the face of the established 
order of things in little more than a century succeeded 
in marvelously regenerating the western world. 

Only potentized words have the power to melt human 
habit and human hatred. From what source came this 
power accompanying a few words and making them a 
tocsin among a din of sounds ? The answer is : Inspired 
words are potentized words and the secret of their poten- 
tialization is that the procession of the Holy Ghost does 
not cease with the Father, with the Son, nor with those 
to whom the Son imparts It, but It adheres to, radiates 
from and potentizes words spoken by those under Its 



Inglorious Prophets 289 

influence and necessarily their words have power. This 
alone is the explanation of the phenomenon of the few 
overcoming and conquering to a remarkable degree the 
influence of the human ego. "God is no respecter of 
persons," ^ we read in the Scriptures, and if this be true, 
why must we refuse to receive truth because it has not 
come through ecclesiastical or ecclesiastically authorized 
channels ? If the world has been blessed there is only one 
source from which blessings come. Red-blooded men 
make for reforms, and not anemic white-blooded pietists. 
Moreover, a large part of what has been regarded as 
piety is nothing more nor less than the want of intellec- 
tual independence ; a cringing cowardice born of the fear 
of punishment in the nature of human insufficiency. 
Moreover, if many of these people would break up their 
"fallow ground"" (undisturbed beliefs) they would re- 
alize the cruelty they have been unconsciously a party to, 
and while shedding tears over the crucifixion of one 
prophet by one race of people they might find blood on 
their own hands. 

While considering the word inspiration and its rela- 
tion to the inglorious prophets it would be well to note 
that the word has been given, through the influence of 
sacred books, the significance of revelation. This is in- 
correct and robs both words of their highest significance. 
Inspiration as defined by the authorities on language 
, signifies the animation or vivifying of something else. 
While on the other hand the revealed is not only some- 
thing Avhdlly apart from something else, but it possesses 
the faculty of making of no effect another activity. The 

^ Bible— Acts 10:34. 
^ Bible— Hosea 10 : 12. 



^90 Origin of Mental Species 

inspired thought-out mind has the faculty of learning 
lessons from the past by which it is able to anticipate the 
future. It is the survival agency of thought which raises 
man above dumb forgetfulness. Inspiration awakens us 
from the sluggishness of human ecstasy to the realization 
of the law of probabilities through which come courage, 
invention, and human progress. Revelation, however, is 
a process wholly apart from inspiration and the con- 
founding of the two has been the cause of much mystifi- 
cation. While inspiration is from the same source as 
revelation, it inspires human activities, enduing them 
with divine values. Revelation unmakes all things human 
or thought-out and leaves the felt-out mind free to grope 
in its blind ego untempered by inspired human wisdom. 
This effect, when understood, will account for the dark 
periods which always follow the appearance of prophets 
and their revelations, as well as explain the insufficiency 
of those under 'the influence of emotionalized religion.^ 
Instead of claiming to be the second person of God as 
implied in their form of proclamation, "Thus saith the 
Lord God," the inglorious prophets have been more 
modest and proclaimed in the name of Principle and 
Justice: "Thus say Principle and Justice." While 
they have not used the term God, which is unnamable, 
their teachings have been more effective because of their 
coming in the first person of God through Principle 

* (There is convincing evidence that God first expresses Himself 
through the emotions. But spiritualized emotions are not in- 
telligent. We have yet to learn that God must be expressed 
through intelligence. Moreover, this intelligence must not be like 
the intelligence of nature which is God governed and is sufficient 
in the natural world, but it must be an intelligence about nature 
and our relation to our environment; an intelligence that pre- 
vents colliding with an invisible God, brute nature and our fellow- 
man. ) 



Inglorious Prophets 291 

itself. The absence of the word God in the Constitution 
of the United States of America has been often deplored 
by religious elements, but they failed to see in Substance 
what they wanted in words. The constitution might have 
the human word God written all over it to far less pur- 
pose than the Spirit of the Word which is so evidently 
in it. This is the root of the evil: desiring the human 
symbol rather than the Substance which expresses itself 
in usefulness, helpfulness and power. 

There is a style of writing from which we derive 
Substance. It has been the life of the Bible ; it has been 
the life of religion ; it has been the life of science and it is 
the life of democracy. The declaration of independence 
from human absolutism, which uncovered the rights of 
man, has been the life of our feeble efforts in the line of 
democracy in the west. These declarations of truth 
bring power. This is the secret of deriving Substance 
from a style of writing. This explains the remarkable 
influence of these inglorious prophets in spite of the op- 
position from the established order of things, added to 
the fact that few people read their books. 

Religions have always evolved out of an effort to es- 
tablish an order of society. From this it would neces- 
sarily follow that an order of society would be in its cor- 
rect sense a religion. The Jewish religion better than 
any other presents this phase. This is so well summed 
up and expressed in their "Ethics" by Professors Dewey 
and Tufts that we quote it: "The Hebrew presented 
rather the ideal of a moral order on earth, of the control 
of all life by right, of a realization of good, and of a 
completeness of life. It was an ideal not dreamed out in 
ecstatic visions of pure fancy, but worked out in struggle 



292 Origin of Mental Species 

and suffering, in confidence that moral efforts are not 
hopeless or destined to defeat. The ideal order is to be 
made real. The divine kingdom is to come, the divine will 
to be done 'on earth as it is in heaven.' " ^ 

When one has lived and moved and had his being 
as it were in the thought of the inglorious prophets for 
half a lifetime and then been led to the serious study of 
the glorified prophets through a direct revelation, the 
similarity of their teachings is astonishing. There is 
small reference in the Old Testament to the .rewards and 
punishments after death. In fact peace and prosperity 
were conditional on obedience to the principle of right 
and justice, expressed in human ways and means. Fail- 
ure was regarded as an evidence of the absence of God. 
Success bespoke His presence. God, however, was not 
brought back to men by prayers and incantations, but 
rather by finding wherein they had strayed from Him in 
their methods. When He ordered their footsteps all was 
well, but when human ambition, indolence and neglect 
crept into their methods He deserted them. Even the 
sacrifices, it is quite evident, were methods for making 
these conditions more real. The worshipful sense of 
God does not enter in this at all, but it implies rather a 
realization through the co-operation of superhuman 
agency. 

Now this is just exactly the teaching of the inglorious 
prophets, for they liave all taught, and fundamentally 
they all agree, that if certain practices are followed, 
peace and plenty will attend us while on the other hand 
the reverse will come to pass. Many, not understanding 
these prophets, will naturally ask if it is not human 
^ Ethics— Dewey and Tufts (Page 109). 



Inglorious Prophets 293 

opinion. To the initiated it is not, for it all came as a 
matter of induction through inspiration. To make an 
illustration at the moment of most usefulness we will cite 
Gresham's law of finance, which has never failed in his- 
tory. The law is that bad money will drive good money 
cut of the market. The glorified prophets tell us that 
bad thinking drives God out of our minds and bad cus- 
toms drive Him out of the world. It is the same process 
of reasoning and these processes have both proved them- 
selves at all times and whenever and wherever tested. 

The natural evolution of society has changed its 
form, but has never altered its value. The felt-out and 
thought-out minds do always the same thing under the 
same circumstances. It is deducible from this that if we 
understand these minds we would know how to protect 
ourselves from the evils that attend them. This is the 
talent of the evolutionist and the stock in trade of the 
novelists The only difference in the evolution of races 
as well as in novelist's creations is a matter of local color. 
Satisfying the demands of the appetites under the vary- 
ing influence of environment is the story of them all. With 
unnumbered volumes of history, races on earth in every 
stage of evolution, scientific lore and legend from which 
to deduce useful knowledge, man has as a result of sepa- 
rating good from evil found a principle which is, to the 
extent that he has learned and applied it, a perfect meas- 
ure of the value of wisdom and law. So wonderfully has 
this been determined that those who understand it can 
anticipate the value of a law, moral or legal, as well as 
its effect on mankind through their reaction on it. Many 
methods wherever practiced, while apparently good and 
expedient, in the end become channels for great mischief. 



294 Origin of Mental Species 

It is a knowledge of this element along with the fear of 
delegating power to it that has been the guiding star of 
democracy. The human mind advocates revenge and 
restriction, to become in the end a victim to its own re- 
strictions and punishments. The voice of principle says 
man is a victim of his own appetites, passions and the 
influence of his environment. Change the environment 
and he will be improved, for of all deductions it is most 
discernible that man is influenced by his environment. 

Putting the difference in another light we see the 
human mind believing man to be endowed with a fixed 
consciousness, and the evil in him subject to his will en- 
deavoring to right the wrongs of the world through self- 
repression. The inglorious prophets, having learned 
from the lessons of the ages that this method has never 
made the world better either under ecclesiastical rule or 
military despotism, have looked further and discerned 
that the evils from which we suffer are not in man. In 
days of pastoral life when all power was expressed 
through the movement of the body or will of the individ- 
ual, this repression, was in a manner, sufficient. But with 
the growth of the division of labor with the resultant 
multiplication of methods and means, evil became largely 
impersonal. As a result of bodily vision and human in- 
terpretation individuals are still abused for the ex- 
istence of economic evils and the strange feature of it 
is that those individuals seeing through the same bodily 
vision do not comprehend the evils of which they are 
accused, and in turn abuse their accusers. ^ It has been 

^ The most difficult problem confronting ethical reform is the 
necessity of overcoming the human limitation which regards every 
attempt to correct the human evil that enters into religious, 
political and industrial activities as an attack on the Substance 



Inglorious Prophets 295 

the work of the inglorious prophets to uncover these evils 
and bring us thereby assurance that moral efforts are no 
longer hopeless or destined to defeat. The remedy con- 
sists, of course, in learning the nature of these evils and 
avoiding them in the process of developing a system of 
human relations where they are impossible. 

We have said before that an illustration is safer than 
a statement and we resort to it again. Were we to fill our 
legislatures with the best educated pious men, men who 
on account of their calling arrogate to themselves 
authority to teach and lead the world, the result would 
be a worse state of affairs than we have now. They 
would open and close their meetings with prayer and the 
word "close" would express the sum of their efforts. This 
would be the sum of their efforts for the reason of their 
praying to God instead of expressing Him in human ef- 
forts. This is the only way He can ever come into earth 
for the simple reason that were He to reveal Himself to 
the hearts of mankind generally He would not be re- 
flected in their lives and efforts without thought-out 
expression of Him. On the other hand we have been 
gathering our lawmakers from the remotest corners of 
civilization, not only geographically but remote from the 
activities and sources from which intelligence has been 
wont to come, with the result of a gradually ascending 
democracy. 

Victor Hugo wrote: "To satisfy the nineteenth 

century it is necessary to be the painter of the sixteenth, 

the writer of the seventeenth, the philosopher of the 

eighteenth, and it is also necessary to have that innate 

of these institutions. Until we are educated to the point where 
this distinction becomes obvious to the vision of the mind we will 
continue to think in mobs. 



290 Origin of Mental Species 

and holy love of humanity which constitutes an apostol- 
ate and opens up a prophetic vista in the future." De- 
symbolized and scientifically analyzed, this means a 
cross-section of history. Now that is just what the mind 
of the inglorious prophets consists of — a cross-section of 
the history of human life on earth. This faculty 
enables them to feel the sufferings of those who have 
lived under the cruel wrongs of preceding ages. They 
can see the injustices that were endured and also discern 
the causes of injustice. This makes them seers, proph- 
ets, philosophers. They rock the infant of civilization 
in the cradle of their memory; they take part in its 
sports and innocent gambolings ; they appreciate its 
earliest temptations that afterward rule its life. They 
study at its schools, read its manuscripts and see the 
shaping of its mind. Like the unfolding of a scroll they 
see human energy allied to inspiration invent, produce 
and develop. They then behold a pause. Empires rise, 
religions struggle with civil institutions for mastery and 
human cunning, the highest art of evil creeps in and 
claims the crown. Then they behold the inglorious 
prophets lamenting, like Jesus on the w^all outside of 
Jerusalem, "If thou hadst known." To them the scroll 
begins to roll up again and another period with its in- 
tense civilization becomes merely another lesson in the 
life of the ages ; a cross-section of civilization. 

Some men who understand this process prescribe 
remedies. There is, however, but one sovereign remedy 
and that consists of learning these processes and profit- 
ing by the lessons they teach by deducing from them 
unvarying principles and our life will naturally reflect 
them. This, however, is the highest interpretation of 



Inglorious Prophets 297 

the Ultimate good and those who have attained to this 
apprehension are those who have found themselves and 
realized their relation to their fellow beings. The re- 
markable thing about this is that when anything becomes 
generally understood it automatically operates through 
public opinion and is reflected in legal codes. Likewise, 
when anything becomes obviously an evil through the 
same process it disappears just as though it never had 
been. But in searching for the origin of mental species 
we must consider the mental species which grow out of 
the imperfect discernment of these processes. 

Civilization is the result of an effort to establish a 
moral ideal on earth. But certain influences which al- 
most entirely control the mind of youth, influences diffi- 
cult to overcome in later life, have limited the signific- 
ance of the word "morals" to a repression of individual 
natural desires. We have seen, through the insufficiency 
of these influences in public and private affairs, the rise 
of the inglorious prophets. 

People, these prophets contend, may be personally 
honest, Christian in character as they understand it, 
they may owe no man a cent, refrain from usury and 
greed in a personal sense and conform to all the conven- 
tions of the established order of things, but in spite of 
this we have seen in all civilizations poverty with its 
attendant evils and vices progressing along with the 
human idea of progress. The cause of this is, the in- 
glorious prophets contend, the system of compulsory 
relations under which men live. This system they have 
learned has grown out of the expression of the felt-out 
mind and has been extended through the intensified re- 
sourcefulness of the thought-out mind. This impersonal 



298 Origin of Mental Species 

evil these prophets contend is beyond the influence of the 
personal sense of morals. 

The discovery of these impersonal activities and their 
subsequent investigation developed what has become 
known under the general head of political economy. It 
came by this term as a result of searching for the best 
in political institutions that we might profit by it. A 
broader significance is now given this work in keeping 
with its growth. It is now being studied under the gen- 
eral head of ethics. But under whatever phase it is 
studied it is a sign of awakening to the realization of 
the dangers of impersonal evil in organizations. Gov- 
ernments and religions have been the greatest sufferers 
from this form of evil and both have, in a measure, 
profited by it and to this extent alone have we made 
progress. The purpose of this method of thinking, which 
profits by the lessons that have been drawn from ex- 
perience, is to protect us from the cumulative human 
elements in us, all of which find expression in every- 
thing we contribute to, whether it is a government, a 
religion or a personal relation. The ethical phase of 
this is to realize man's institutions and reflect his knowl- 
edge values with regard to the relation of things. This 
we have said is the highest human interpretation of the 
Ultimate Good. 

It is interesting to note while considering the rela- 
tion of things that since there is revealed religion as well 
as evolved religion, there is revealed as well as evolved 
ethics. Men grasp a ray of light growing out of human 
relations, and it becomes a creed to them. This ac- 
cumulates and grows into organizations and powers. 
Men who have caught glimpses of the truths around 



Inglorious Prophets ' 299 

which institutions have been built and have fortunately 
read the writings of inglorious prophets either find them- 
selves and become ethical men or else they become ab- 
normally affected by it and do great injury to them- 
selves, the public and the cause they champion. 

The activities in the form of legislative government 
are the most obvious and general expression of this spe- 
cies. Believing that all men would be governed by a 
high sense of moral responsibility much was hoped for 
from the general franchise. The deplorable insufficiency 
of this method caused those who had gone further to cry 
aloud for better results. Another system they believed 
must be devised more democratic in its nature. But this 
was also limited to the general intelligence of those to 
whom it meant liberty; to those unprepared for it it 
became license. The cause of this is that ideas expressed 
through channels not obvious to bodily vision or a feeble 
sense of the vision of the mind have no meaning to those 
not yet grown to the point of perceiving ideas apart 
from any material object for them to be expressed 
through. 

An excellent illustration of this can be found in prob- 
lems growing out of the development of industrialism. 
Under the agricultural regime there was little skilled 
labor and all property was obvious. But with the de- 
velopment of art in industry a higher degree of skill was 
constantly being demanded. In time this skill became 
the world's productive source and in the last analysis it 
was its capital. Organized society as it had previously 
existed did not recognize this skill as property and as 
a result it was helpless and defenseless. With the rise 
of industrialism men thrown together under a wage sys- 



300 Origin of Mental Species 

tern and competing with each other discerned a slightly 
higher form of selfishness than had been known to 
them when working separately in varying employment 
or as small buyers and sellers. This discovery con- 
sisted of the realization of the truth that when one under- 
bid the other he not only contributed to the general 
decrease in wages but in the end became a victim of 
it himself. This was especially obvious among them since 
they were the lowest in the scale of the producing sys- 
tem, and necessarily had no recourse through which to 
readjust their wages. This feeble ray of light, or what 
is now^ known as enlightened selfishness, gradually grew 
into what has been known as the trade union. It was 
known as a trade union, or a union of skilled laborers, 
because the unskilled element had not yet grasped the 
idea. Later it became a union of labor of all kinds. 

Probabl}^ nothing in the world has ever suffered 
the hatred and persecution that this principle has passed 
through. Since to hold the idea meant endangering the 
most vital thing to a man and his family, namely food, 
clothing and shelter, it was a brave man indeed who 
threw himself into it. But in spite of this it has grown, 
expanded and developed until it has affected every human 
activity, even often without its original significance be- 
ing known to those adopting it. Even those who buy 
in the lowest and sell in the highest market have yielded 
to it to prevent ruinous competition. But alas ! the in- 
fluence of the felt-out mind has been evident in the efforts 
of organizations growing out of this principle attempt- 
ing to restrain production and unduly force up prices. 
But there has been, in spite of this influence, wonderful 
progress made in the lines of enlightened selfishness. 



Inglorious Propliets 301 

This species which has found its hope in the mutual 
maintenance of a principle has been the most potent 
and powerful factor in our modern civilization. So 
powerful has been this factor that the civilization 
leavened by it has almost supplanted the influence of 
the agricultural age. This new civilization reflects in 
its substance the fundamental essence of mutual respon- 
sibility. This whole process of growth and development 
has been worked out under the fundamental principle 
that the source of all wealth is in the application of 
intelligence to land. Where there is no intelligent appli- 
cation of energy to land it has no value in itself. On 
the other hand intelligence is equally of no value here 
on earth if it were not applied to land and the products 
of land, which are inseparable. 

The insidious cunning of the thought-out mind on 
the one hand and passive obedience on the other have 
been responsible for the state of affairs this species has 
endeavored to remedy. One element has contended that 
all evil grew out of the ownership of the things neces- 
sary to production on a large scale, which the individual 
could not possess. This element has contended that the 
remedy lay in the co-operative ownership of the tools 
and appurtenances necessary to the production of the 
necessities of life which thereby liberated the intellect. 
The idea was easily grasped since it harmonized with 
the prevailing religious spirit and grew rapidly. 

Another phase of the same problem was presented 
in the effort to abolish all law since all human power be- 
came abusive through law. This was more difficult to 
understand, although it had been imperfectly the policy 
of civilization. The impatient element saw a ray of hope 



302 Origin of Mental Species 

in the destruction of existing powers and out of their 
blindness resorted to violence. In their own reasoning 
this was justifiable since all around them was violence 
disguised behind human law. 

This whole system of rejuvenating influence was 
responsible for the French Revolution and was accom- 
panied by a hatred which has been felt in the remotest 
parts of the earth. This hatred was aimed mostly at 
ecclesiasticism and for this reason this species has 
spurned religious books. Their hatred of religious sy^s- 
tems has been at all times appalling in its intensity. 
With them the prophecies were lost sight of, even the 
name of God was resented, but there has been always an 
unconscious relation between this species and the Carpen- 
ter of Nazareth. To one who has known these men, lived 
with them, felt with them and understood the spirit of 
their thought and purpose this seeming anomaly pre- 
sents a phase of unconsciously inspired thought worthy 
of serious investigation. 

Out of all of these minds and their expressions in the 
form of methods of remedy from international co-opera- 
tion to individualism carried to the extent of government 
annihilation there is discernible the same purpose. How- 
ever bitterly they may fight over words and their sym- 
bolic meaning the purpose of them all is to escape the 
evil influence of the felt-out ego. In fact what has been 
termed in America as Jeffersonian Democracy, develop- 
ing hand in hand with the growth of intelligence, pre- 
supposes the ultimate possibility of dispensing with 
human law. In fact, one can clearly discern in all of 
them the belief in the ultimate achievement of a moral 
order of society where human law is unnecessary. Be- 



Inglorious Prophets 303 

yond all doubt the germ of it all, the leaven of the whole 
lump, consists of the realization and application of the 
moral responsibility taught by Jesus. In proportion 
as God's Kingdom-Power comes into the minds of men 
will human ways and means grow into disuse. 

'•The Kingdom of God is not meat and drink; but 
righteousness and peace and joy in the Holy Ghost," said 
Paul. Desymbolized, this presupposes a state of society 
controlled by the will of God through the realization 
here in earth of the true principle governing the relations 
of men. Naturally we must find some process for realiz- 
ing as well as expressing the realization of this king- 
dom, which word "kingdom" desymbolized means power. 
A spiritual ecstasy or metaphysical trance has not in 
the past and will not in the future suffice. The thought- 
out mind is subject to two processes of betterment. One 
is purification through correct education, and the other 
annihilation through a complete realization of the pres- 
ence and power of the Holy Ghost. While the different 
states and stages of the thought-out mind continue along 
with the evolving states and stages of the felt-out mind 
which is continually developing thought-out faculties, 
and the possibility of the continued development from 
the biological habit, so long as the lithosphere, hydro- 
sphere and atmosphere combine at the proper tempera- 
tures to incubate life, the annihilation is neither possible 
nor useful and when this process of evolution ceases it 
will be unnecessary. Therefore we are left only the 
process of purification through an intelligent realization 
of the principle which constitutes God and the har- 
monious relations of the activities which constitute His 
Kingdom. 



304 Origin of Mental Species 

It is natural to ask ourselves what would be the 
nature of this kingdom or governing power when it was 
realized. Is there any unit of measure, or value, or 
method of comparison known by which we might symbol- 
ize a tangible idea of its nature and operations? For- 
tunately this is possible. We might take for example 
the exact science of numbers which has no matter to 
account for, yet is compacted of a substance visible 
to the vision of the mind. The enormous business of 
the world is carried on through the laws of numbers. 
We have no supreme court of numbers to decide disputed 
points, for in the science of numbers there are no disputed 
points ; there are only what we have termed errors or 
mistakes. The whole world is agreed as to the methods 
used in mathematical calculations. The only question 
asked is : Have mistakes been made ? This is the only 
human element which enters into it and numerous meth- 
ods compacted of the same substance are available for 
the elimination of this human element. 

Now it is evident that what we want is a method of 
eliminating the human element from the human civic 
organization in particular and from our ethical life in 
general. Is it possible, we ask ourselves, to devise a 
system which will separate right from wrong.'' The 
answer must be : no, when it implies any humanly devised 
system, but it is possible to avail ourselves of one already 
existing beyond the range of bodily vision. The exact 
sciences were not devised or invented; they were discov- 
ered. When an invariable substance has been discovered 
through the vision of the mind and its quality has been 
demonstrated to be principle, it becomes to those who 
possess it a measure of value. This is the process 



Inglorious Prophets 305 

through which we have accumulated the principles of 
useful arts. But unfortunately these principles are not 
generally known but are limited to a great extent to 
those engaged in these arts. Not having a general use- 
fulness in a human sense, they are not generally under- 
stood. But there is a phase of life we all discuss, either 
from a point of mere opinion or our knowledge of the 
ethics of the subject. This consists of the relations of 
people here on earth, which comprises all that constitutes 
civilization. 

When the principles of ethics are understood cor- 
rectly the relations of men will be carried on just as 
business is now carried on with the aid of mathematics. 
The right will be understood and the wrong will be only 
errors or mistakes that will have to be corrected before 
the books of human relations can be balanced. Letters 
will have a definite meaning and value like figures, and 
words will be merely a more comprehensive expression 
of the meaning and value. 

If everyone multiplied and subtracted according to 
the temptation of the human ego we would have a sad 
state of affairs. Yet this is just what we are doing in 
our civic and ethical affairs. Men uneducated in the 
principles of political economy or ethics invariably yield 
to the influence of the felt-out mind and do exactly, under 
the same circumstancesj, what their predecessors did. 
When we have separated this influence from ourselves 
we will do always those things which truth dictates. We 
see often in books and on the movie screen this statement 
from the lips of some pious and cassocked character: 
"Follow the dictates of your own conscience," but we 
have yet to learn that the dictates of human conscience 



306 Origin of Mental Species 

are nothing more than the human expression of the felt- 
out appetites and thought-out sensations. When we 
have cultivated the desires of the Divine ego, principle 
dictates our conscience and not the desires of the evolved 
sensations. So when we have discerned the value of 
learning the principles of right and justice in public af- 
fairs we will no longer be influenced in our contribution 
to organized society by human selfishness, but by Divine 
unselfishness. I have used the word Divine for I am con- 
vinced the substance unknown to the bodily vision and 
discerned through the vision of the mind is the creation, 
whose vivifying principle is Divine. It is the influence 
of these principles wrought out by experience and illum- 
inated by inglorious prophets that has been the uplifting 
influence in our enlightened selfishness and moral growth. 
This influence when understood will explain why their 
views have been so bitterly opposed. 

The influence of the evolved sensations is set apart 
from the true substance of life in a very dramatic way 
by Job. "Now there was a day when the sons of God 
came to present themselves before the Lord, and Satan 
came also among them. And the Lord said unto Satan, 
Whence comest thou.^ Then Satan answered the Lord, 
and said, From going to and fro in the earth, and from 
walking up and down in it."^ When the dialogues of 
this wonderful drama of Job are illuminated by the 
theory of the Origin of Mental Species we will learn 
that these men understood the evolved mind and its 
activities apart from the Substance of man, which is 
his real life. Desymbolized and scientifically analyzed, 
this reveals the existence of an activity, assuming a 
^Bibl^-Job 1:6, 7. 



Inglorions Prophets 307 

personality apart from the Sons of God. The great 
trouble with the Bible commentators, translators and 
interpreters has been their failure to use scientific lan- 
guage. Not being able to separate the creation from 
the evolution they have stood in awe of the very language 
that would have made their work intelligible. Since 
God is the Father of Immaterial Mind and nothing else, 
man must of necessity be a reflection, through intelli- 
gence, of that activity. This is the pure Substance 
which constitutes the man of God's creating and exists 
independent of materially evolved worlds of sensation. 
Wherever and whenever men find their true selves either 
through scientifi^c analysis or revelation they discover 
this something which is described as "going to and fro 
in the earth and walking up and down in it." It begins 
nowhere and ends nowhere. It was not created, is in- 
tangible, non-existent and yet exists. It has been the 
effort of religions at all times to get rid of this influence 
and they have failed because of the want of some way 
of separating the influence from man. In my references 
to religions and their signal failure I do not mean to be 
unkind to them for with all of their failures their pur- 
pose has been noble and heroic. My object is to aid 
them in separating the pure Substance from this influ- 
ence which has been always present to plead its un- 
righteous cause whenever man has attempted to develop 
his God-like nature. Nothing but a scientific under- 
standing of man in his pure essence and a correct 
understanding of the evolution of the felt-out and 
thought-out minds along with their induced activities 
will ever enable man to do this. When the dictates of 
our conscience are controlled by this negative and devil- 



308 Origin of Mental Species 

ish influence we are led astray into the labyrinth of 
deception and temptation. Ever and in all time has 
the problem of good and evil absorbed the attention of 
sage and philosopher; but to distinguish the good from 
the evil is the problem we must solve. 

Unlike the glorified prophets who depended on their 
direct influence from the Divine Mind and were thereby 
subject to the temptations and deceptions of the human 
ego, the inglorious prophets have relied entirely on the 
vision of the mind, proving each experience by experi- 
ment. On account of their policy of never attaching 
sacredness to the lives of their prophets or their institu- 
tions, they have not become terminals of intelligence. 
Unlike religions, which have constructed creeds and in- 
stitutions and given them such sacred significance that 
they could not be questioned^, they have refrained from 
making anything sacred except the ultimate aim of their 
efforts expressed through an ideal. Their method, as 
we explained in a previous paragraph, has been to let 
truth express itself in the first person of principle. As 
a result teachers; and organizations have come into 
existence and for a period they have been the cause of 
hotly contested debates and experiments to disappear, 
except from the minds of students and books. School 
has succeeded school and experiment has succeeded ex- 
periment and limited minds have called them failures, 
but to the disciple of these prophets therein lay their 
greatest merit. They have all left their mark on and 
have contributed to the growth and development of man 
and his institutions. Only the good has lived and this 
because they created no sacred institutions to become 
impotent through enervating influence of the evolved 



Inglorious Prophets 309 

activities to continue to exist through economic expedi- 
ency and human hatred. It is their fundamental con- 
tention that no humanly contrived device, either material 
or mental, can long survive. Principle alone has ever- 
lasting usefulness and is never tarnished or enfeebled by 
use. Being composed of the same stuff as the exact 
sciences whose Substance is Mind and is only seen 
through the vision of the mind, it has no place in the 
male or female minds but is bom of that external Power 
wherein men and women are born and which constitutes 
the new birth-conversion and re-regeneration — when the 
male and female species break away from the desires of 
the felt-out and thought-out minds and yield obedience 
to Truth. 



CHAPTER XIX 

Revelation 

Revelation consists of the realization through our 
pure Substance-Self, of its relation) to the Absolute 
whereby communication with this Ultimate element is 
established, independent of the physical senses as such. 
The efforts of the religious orders to establish this rela- 
tion through the senses have failed for the reason that 
to accomplish this the senses must be subordinated to 
the Spirit before this is possible. The glorified prophets, 
endued with some as yet unknown faculty, have been 
blest with this tangent with truth, often as in the case of 
Saul of Tarsus without any effort on their part and in 
Saul's case, as in many others, it seems to have been 
established as a result of opposition rather than prayer- 
ful petition. The scientific understanding of this process 
of communication we can hope for only after we have 
grown in the capacity necessary to perceive leadings 
of truth. 

It has been the method of those desiring this state 
of spiritual fervor to prescribe certain methods of living, 
believing and humiliation asj a preparatory training 
necessary to the receptivity of this Ultimate essence de- 
scribed as the Holy Ghost. Years of investigation of 
this subject in the past along with daily practice pre- 
paring people to receive this essence successfully has 
revealed the process to be the very opposite of this. In 
fact the process consists of a total exhaustion of images 
or beliefs as reality of which our human faith is com- 
310 



Revelation 311 

pacted along with an intelligent human despair of any 
human realization of this hope. The very exercise of 
human faculties, except for the purpose of self-denial, is 
the potency which repels it. 

Here is a strange contradiction but it must be remem- 
bered it is a mysterious activity we are investigating. 
Moreover, to have merit our conclusions must of neces- 
sity be startingly different from the prevailing idea of 
things. If the subjugation of the senses is necessary to 
the realization of this Power, what, we might rightly 
ask, will be the effect on tlie five physical senses of some- 
thing which has the power to devitalize them ? Further- 
more, if devitalization of the senses is possible even in a 
measure, the possibilty of their ultimate annihilation 
necessarily follows. Does not this open up a channel 
through which we may be able to perceive the cause and 
account for the insufficiency of this revealed species when 
measured by their power over the minds of the people, 
their immunity from attack and the deplorable state of 
affairs existing in spite of their influence, teaching and 
authority ? 

That there is something seriously wrong with our 
institutions and methods no intelligent person longer 
denies. The present state of affairs in Europe and Asia 
has at last humbled the most uncompromising defender 
of faiths, creeds and doctrines. It is the purpose of 
this work to find the origin of the species which engender 
wrath as well as those of an ameliorative nature and 
influence. While we are in this state of humility, let 
us search out the cause of the insufficiency, for this 
humility comes seldom in history and should be improved 
to the fullest. That there is some cause for the failure 



312 Origin of Mental Species 

of these species to realize even in a fragmentary way 
the world's desire is sufficient to humble them to permit 
an analysis of their means and methods, something they 
have always violently opposed. Is it not possible this 
opposition to study and research may be an expression 
of that mysterious influence that is always present to 
pervert logic and blight virtuous truth? 

Revelation is a process of the realization of man's 
relation to the Ultimate Principle — God and this realiza- 
tion should destroy all evil. Any variation from this 
contention means the palliation of, temporization with, 
and apologizing for the insufficiency of Principle which 
in its very nature knows no evil or imperfection and 
therefore tolerates none. If we deviate from this and 
admit even for a moment that an imperfect agency is 
necessary to the operation of this perfect Principle we 
have denied its omnipotence and admitted something in 
which we will become irretrievably lost. The only exist- 
ence of an imperfect agency consists of this acknowledg- 
ment and to be safe from its deception we must at the 
very beginning refuse to give it either place or value in 
the economy of the Absolute. 

The theory of good and evil has ever occupied the 
attention of this species and in considering this subject 
we must remember there is no good in evil and no evil 
in good and what is more important is the full realization 
that evil is not necessary to the triumph of good. It is 
this tolerance of evil and the frantic efforts to explain 
it as either an entity or an agency that has robbed this 
species of its potency and put hope beyond the grave. 

In studying this subject according to the process 
of the Origin of Mental Species we begin by separating 



Revelation 313 

the immaterial activities and their expressions from the 
material. The felt-out and thought-out minds along 
with their induced activities or secondary traits we class 
as evolved activities. These are seen as Substance by 
the bodily vision ; they begin to evanesce with the earliest 
development of the vision of the mind and continue to 
assume a more tenuous state as this faculty is developed 
until the Ultimate element is realized through Revelation 
and then their formations called matter assume to the 
senses a translucent nature. When we experienced this 
sense of dissolving of what we had been taught to believe 
was substance we were strangely perplexed. No one 
can ever describe in language evolved from the descrip- 
tion of material objects what this is like. It could be 
tentatively described, merely as an illustration of its 
effect on the senses, as a metallic translucency.^ The 
nearest approach we have seen to this is when one 
looks into the Grand Canyon of Arizona. These ex- 
periences have the same effect on the mind as a 
realization of the Holy Ghost when we are brought 
suddenly to its realization as a result of explanation. I 
have noticed when I have succeeded in awakening a 
man's consciousness to this realization through the 
medium of unemotionalized scientific explanation tears 
would begin to flow. It is a well-known fact that men 
engaged in the intensified industries and under the in- 
dictment of intense selfishness and cruelty have experi- 
enced when looking into the Grand Canyon feeling for- 
eign to their nature and at the same time were unable 
to repress tears ; and of all things this sight is admitted 
to be the most indescribable. For years people have 
^Probably the luminous ether. 



314 Origin of Mental Species 

gone to these places of transcendent atmospheric con- 
ditions in hope of arresting some consuming disease. 
All of them have found comfort, many of them have 
been temporarily benefited and some of them have re- 
covered their health. Is it not possible this highly 
attenuated atmosphere is a nearer approach to the pure 
Substance which people unconsciously realize through 
the manifestation of some evident influence? According 
to the Origin of Mental Species all effect is mental. Is 
it not possible, we ask, to realize the presence of the 
dissolving alchemy of truth through such scenes as well 
as the result of desymbolizing words .^^ The time has 
come for a scientific investigation of things so long re- 
garded as mystical and unapproachable. Beyond all 
doubt it is our sense of matter and bodily vision which 
prevents our seeing Substance. In the light of this 
probability would it not be well to overcome the fear 
caused by technical vanity and apply our marvelous 
school to solving this problem.'^ 

By the aid of these discoveries we will be able 
to clear up the mysteries of religious books. The 
objects seen by Bible characters have nearly always 
been described as either white or shining or else some 
variation of metallic effects. I am convinced these 
are nothing but the effect produced on the thought- 
out mind while sufficiently attenuated to see this holy 
Substance. Had the mind been entirely disillusioned of 
any reality of the objective these objects would not have 
materialized. Few people are trained to this point of 
disillusionment. In fact, none of the radical philosophic- 
al species has, so far as I can learn, ever seen with 
spiritual vision, Such men as Swedenborg a,nd Spjnog?^ 



Revelation 315 

may be cited, but they never saw Substance in its purity 
and entirely independent of the senses. Both, however, 
knew of its existence and Swedenborg availed himself 
wonderfully of its help in determining the nature and 
laws of the physical universe. We indeed owe much to 
such men as Swedenborg and Spinoza for their pioneer 
work in clearing the field of vision and thereby giving 
us a wider horizon. It might be well to note here that 
Jesus of Nazareth never referred to these objects of 
the senses though His disciples did. He always spoke of 
Spirit as something He could see and as a result of 
seeing Spirit He claimed that it dictated everything He 
did. To the Samaritan woman at the well He talked of 
vital and final things but she saw no visions. More- 
over, she was convinced when there was neither similitude 
nor sign except His intelligence. It would have been 
interesting and helpful had Jesus named the vision 
through which He saw Spirit. However, had He done so 
Pie would not have been understood at the time since we 
are just beginning to make the distinction between the 
different ways of seeing. While bodily vision is the most 
useful and highly prized human faculty it is through 
the vision of the mind that we have received our intelli- 
gence, but the vision Jesus referred to was spiritual 
vision. 

A sudden realization of Substance, even a feeble 
realization of it, produces a marked chemico-vital effect. 
During this chemico-vitalization, when the bodily vision 
is dissolving and this objective is being replaced by Sub- 
stance one is likely to see many elusive objects that will 
never appear again, after we have seen Substance 
through pure spiritual vision. A consciousness of the 



316 Origin of Mental Species 

pure Substance-Spirit explains how a little of divine 
presence unconsciously perceived along with a strong 
sense of matter as a reality makes possible the materiali- 
zations and dematerializations of matter. The effect of 
this realization on a man of Paul's nature is vividly 
described in the Bible and is sustained by my own ex- 
perience in acquainting others with Substance and by 
the origin of mental species. 

We have had only one attempt to describe this state 
of mind or vision and that is the Apocalypse of St. John. 
It is said that Paul w^-ote one but it has been lost and 
there may have been others. It would, indeed, be 
interesting to compare them. However, without spiritual 
vision it would be to no more purpose than comparing 
the four gospels. There is, however, one indisputable 
point about the Apocalypse of St. John and that is 
the style in which it is written. Beyond all doubt it 
was never intended to signify anything expressed by 
human symbols or words. The writer certainly had a 
meaning and wished to express something but human 
words will not, as they are at present defined, convey 
that meaning unless we know what he, meant to convey. 
Spiritual vision alone is the key to this mystery. 

"And I saw a new heaven and a new earth : for the 
first heaven and the first earth were passed away; and 
there was no more sea." ' Whatever this was that John 
saw we must bear in mind that he saw it when living like 
ourselves in the flesh: a man like ourselves using our 
modes of expression and communication, and more- 
over he was endeavoring to tell us about something he 
saw while one of us. He does not tell us we will see 
^ Bible— Revelation 21:1. 



Revelation 8i7 

this after we are dead and have passed into another 
state, but here and now. If this was possible to John, 
why is it not possible to others? Jesus is reported 
by the faithful John as saying: "He that hath seen 
me hath seen the Father." ^ What we want to know 
is what John saw and what mental process will 
enable us to see what John saw. Spiritual vision 
alone makes this possible. Tradition tells us that when 
Saul of Tarsus saw this vision he exclaimed : "The City 
and the World." There is a striking analogy between 
these two exclamations. John was, like many who have 
traveled the same highway of life he trod, tired of the 
old earth and the old idea of heaven. Paul was proud 
of being a citizen of Rome, for Rome was to his material 
vision the city and the world. However, when he saw 
this vision he beheld what he quickly acknowledged to be 
the only city and the only world. Besides, this vision 
made him a different man and what is more important 
it potentized his words to the extent that he influenced 
thousands of men and women while he lived. Moreover 
this potentialization has continued to the extent that even 
those who do not understand his words venerate them and 
those who deny them would not have the temerity to 
efface them. All of this happened while he was a citizen 
of Rome and a man among men. 

It is my experience, knowledge and demonstration 
that these men had reached the state of mental purifi- 
cation or desymbolization where they were able to see 
Substance. We have considered both the appearance 
of this Substance and its effect on the human mind. 
There are, however, two effects of great moment. One 
^ Bible— John 14:9. 



318 Origin of Mental Species 

is the power of those possessing it to be able to reflect 
and benefit others physically^, for nearly all of them 
have been endowed to some extent with the power to heal 
disease. The other and by far the most important and 
far reaching in its effect is the value of the teachings 
of these men to their fellow men. On account of the 
worshipful nature of the male and female minds anyone 
possessing a little knowledge or power supposedly from 
this source becomes so venerated and such an object 
of worship it is dangerous to call attention to his hu- 
man attributes while he is exercising holy authority. 
Since this is a philosophical work the purpose of which 
is to separate in Bible language the chaff from the 
wheat and in our language the graven images of the 
thought-out mind from pure Substance we must be 
faithful to our text and risk the opprobrium of those 
who will not study and only believe. 

There are men and women who see Substance. 
They are few in number and their advent spans cen- 
turies and often tens of centuries. Their appear- 
ance marks an epoch in human history and their 
influence is never entirely eliminated by their successors, 
by the process of natural transformation, the exter- 
mination of their race or of civilization. Even the dumb 
objects of their tombs interest us, talk to us and 
through the vision of the mind we define their symbols, 
learn their language and feel a sacred influence we are 
fain to name. 

They have all taught the same thing. In view of 
the contradictions of religions this sounds like a strange 
statement; nevertheless it is true. They have all 
taught what has become known as the golden rule. Do 



Revelation 319 

unto others as you would be done by and love one 
another, has been the substance of all their teachings. 
The basis of this has been their knowledge that Sub- 
stance-God was the Father of all life and necessarily 
the father of all men. Their knowledge that Substance 
was always harmonious and peaceful implied this pos- 
sibility among men. This is the Substance and basis 
of the teachings of all of them. It may have come 
through the morals of Confucius, the philosophy of 
Marcus Aurelius or the transcendent wisdom of Jesus 
of Nazareth. It is graven in stone, cast in bronze and 
printed in every method known from hieroglyphic to 
linotype. It was the principle of the literature of the 
ancients and there is a revival of it at the present time. 
Moreover, the organizations based on the teachings 
of those who had seen Substance have always held the 
balance of power in the world. It would be interesting 
to know how many of these teachers conceived in the 
beginning of their work the idea of establishing an or- 
ganized religion; to what extent they contributed to 
such an organization; the scope and extent of its pur- 
pose and the nature of its central ideal. Jesus of Naz- 
areth never referred to the need of one and contributed 
nothing to the construction of the organization sup- 
posed to commemorate his advent. He did say : "Upon 
this rock I will build my church," ^ but church with 
him consisted of a knowledge of himself and his Father, 
— in Spirit and in Truth. John in his Apocalypse con- 
tinually uses the words : "Hear what the Spirit saith 
unto the churches." But since neither the human brain 
nor the human organization can hear Spirit it is evi- 
^ Bible— Matthew 16:18. 



320 Origin of Mental Species 

dent it was to our spiritual consciousness he referred. 
Like Jesus of Nazaretli he always stipulated tlie neces- 
sity of having an ear. Yet all of those who heard and 
read had ears. Right here is the secret of understand- 
ing these men. We must, in keeping with the process 
outlined in the Origin of Mental Species, develop this 
ear that is not natural. Even Paul stipulates this neces- 
sity when he says : "But the natural man receiveth not 
the things of the Spirit of God: for they are foolish- 
ness unto him : neither can he know them, because they 
are spiritually discerned." ' 

It is my experience and knowledge that this hearing 
is not a faculty of the physical senses, yet it is possible 
to man here and now. What we want to know is the 
method of developing communication between what 
would appear to be a sense of this within ourselves 
reaching out through the immaterial natural law of 
affinity to combine with its own source and primal Sub- 
stance. If this is possible to the few why is it not pos- 
sible to the many who hunger after it.^ Moreover, if 
this process is true it precludes human belief and if 
human belief is not the way there has been an appalling 
mistake, for all around us we are exhorted to believe. 
According to the law of probabilities, allied to scientific 
analysis, the opposite of belief would be the next step. 
Besides, the human mind believes the opposite of truth 
even in the natural world of human affairs more 
readily than it does merely relative truth. 

This work being largely one of relations and values, 
the most important thing to be considered is the value 
of this species to human life. Jesus of Nazareth was 
^ Bible — First Corinthians 2:14. 



Revelation 321 

the greatest of those teachers and He succeeded in con- 
vincing enough of those of His time to carry the work 
He started beyond the period of His human existence. 
Much, however^, is due to the work of Paul who neither 
saw Jesus nor received any instruction from Him. Just 
what would have happened without Paul's contribution it 
is impossible to decide. However, both taught the same 
thing and Paul recognized Jesus as the Christ. The 
followers of Jesus succeeded in getting the Roman 
Empire to embrace their teachings, which is all that 
could be asked for or accomplished by any school or 
propaganda. On this point they succeeded beyond the 
most sanguine hope of any teacher. The condition of 
the world or what is known as the Christian world from 
that period until its rescue by the natural scientists 
and inglorious prophets is a matter of knowledge ac- 
cording to one's education. The dark ages, the inquisi- 
tion and the human despair of that time, are known in 
a general way to everyone. If Jesus' teachings are 
the greatest ever known, and no one familiar with His 
teachings will deny this, what happened to them, and if 
anything happened to pervert them why did it happen in 
spite of the activity and influence of His teachings .^^ 
The advent of all of these teachers seems to have been 
followed by a violent mental upheaval. Factions, 
schisms and persecutions have followed them all but 
especially the teachings of Jesus. One reason for this 
may be that we know more about the history of this 
period than we do of Asia and the far East. Another 
and far more probable one is the depth of His wisdom 
and the intensity of His teachings. Besides, this was 
the very condition I found among moderns who were 



322 Origin of Mental Species 

under the influence of revelation and were demonstrat- 
ing its power. Anyhow the tragedy of the dark ages 
happened — all that could happen and nothing could 
have been worse and we have not yet recovered from 
it. There is certainly a great discrepancy between 
what Jesus taught and what His followers practiced 
and taught or else there is something the matter with His 
teachings. Such imperfection is not however discover- 
able when His teachings are tested by human wisdom or 
philosophical analysis. This point settled, we must look 
for the trouble in His professed followers. 

Many, and we are sorry to say they are many, who 
live in the world as they have found it have never con- 
cerned themselves with the serious problems of the 
inter-relations of mankind nor has it ever occurred to 
them to look for the cause of the "misadventured piteous 
overthrows" of life. Like all things natural they lived 
their allotted time in their natural state. They con- 
tributed nothing to the world and took very little out of 
it. Like the two great bodies of mere mass that counter- 
poise the balance of great political parties they are not a 
factor except in numbers. 

It is the active elements with which we have to deal 
and it is with the relative values for either good or evil 
we are concerned. These people had their problems, 
intricate and difficult to them at that time, and for this 
reason it is extremely difficult to measure them and 
especially when all we know of them is through the very 
imperfect medium of human words and human history. 
Apart from the personalities of these people we know 
the world was, after their advent^ continually harassed 
by predatory armies and feudal wars. Recently these 



~ Revelation 323 

activities have manifested themselves through predatory 
capitalism and "frenzied finance." There was hope in 
this, for these activities were divorcing themselves from 
the functions of government. But in spite of the influ- 
ence of well-organized bodies claiming to be endued 
with power through revealed channels legislative 
sovereignty has been neglected and human absolutism 
allied to vestiges of feudalism has again prostrated the 
world with war and grief. What is the matter.^ The 
world has apologized for God and made excuses for man 
long enough; what is the matter .^^ The cowardice of 
conscience has kept the world in ignorance and bondage 
long enough. We must face the issue like brave men. 
The battlefield is not the only proof of heroism. In 
heroism of the heart lies the only hope, for there and 
there alone must be settled the fate of man — whether 
he shall go on and prove his heritage as a citizen of 
heaven here on earth or go back to dumb forgetfulness. 
On himself he must turn the weapons of the only war- 
fare, the warfare of Light over darkness, knowledge over 
ignorance, science over superstition and intellectual inde- 
pendence over moral cowardice and mock humility. 

Fortunately it has been the writer's privilege to 
associate intimately with people resembling those written 
to by Paul in his many epistles. They are people who 
have seen the light of the apostolic age and are attempt- 
ing to resolve it into a human machine of which each is 
to be an element. Thus we have the same conditions 
that existed" then, with the possibility of the same condi- 
tions following in the wake of their efforts. These people 
have seen Substance and as a result are doing the works 
that Jesus said they would do. They are healing the 



324 Origin of Mental Species 

sick and are trying to establish a higher hope on earth. 
Here we have the material at hand. The same condi- 
tions we have read about, we have lived through, and 
what is more important the opportunity exists to study 
this species independently of the obscurity of history. 
The first effect of Substance on the thought-out 
mind is one of complaisance and on the felt-out mind 
that of ease. So pronounced is this that those not un- 
derstanding it resent this attitude and describe it as 
being, "so perfectly satisfied with themselves." This 
is, of course, a form of jealousy, jealousy of peace and 
contentment that are not theirs. It is not, however, as it 
would appear, that they are merely satisfied with them- 
selves and for this reason cease to fret about daily an- 
noyances but rather is it the soothing effect of the Holy 
Ghost on the abnormal vibrations of the felt-out and 
thought-out minds. The next effect is that of disappear- 
ance of acquired traits^, such as the use of tobacco, pro- 
fanity, chemical spirits, frivolous and imaginative amuse- 
ments. Chronic diseases of long standing vanish just as 
m^^steriously. All reading ceases and there is a feeling of 
revulsion for all literature based on the war of the senses. 
Only the exact and natural sciences are left and if one has 
not cultivated these he ceases to read altogether. Happi- 
ness under this influence consists entirely of the con- 
templation of this new vision, the relation of its activities 
and its ultimate possibilities. Reason, the most useful 
and necessary human faculty, ceases, except in regard 
to the operation, differentiation and extension of this 
sense. Frequently the desire to get further away from 
the suffering senses becomes monastic and an untem- 
pered zeal carries the possessor into an ecstasy where 



Revelation 325 

the desire to become an expression of God to exclusion 
of all human faculties destroys his human usefulness. 
This, in some instances, is so excessive that the student is 
overtaken by the sudden development of some imper- 
fections in his nature and dies. To the type that does 
not succumb during this period the monastic sense be- 
comes insistent to the extent of complicating natural 
relations. Natural relations, once the source of pleasure 
and the expression of affections, cease and in domestic 
affairs where the union has been based on natural law and 
the monastic sense has not progressed in both, friction is 
likely to follow. Moreover, the faculty of reasoning hav- 
ing been, except in those of ethical education, merely a 
compensation of natural law, it is destroyed by the reac- 
tion of the law of Substance and peaceful relations be- 
come impossible.^ The contributions of the individual to 
the propagation and dissemination of this Holy sense 
then absorb the attention entirely. The revelation is 
so marvelous and the joy during the period of its reveal- 
ing so complete that the disciple gets a rude awakening 
when he encounters the human interpretation of this 
infinite government of truth. Human organizations, 
whether consisting of small bodies or great democracies, 
have always been very incomplete, unwittingly cruel 
and often unjust. When this citizen of heaven unites 
with the human organization composed of citizens, like 
himself, he encounters a state of affairs which when un- 
derstood reveals the cause of insufficiency in religious 
influence. 

^ (As the world never has been, and no doubt, never will be, with- 
out a system of metaphysics of some kind or another, it is the 
highest and weightiest concern of philosophy to render it power- 
less for harm, by closing up the sources of error.) Immanuel Kant, 
Critique of Pure Reason, Page 34. 



326 Origin of Mental Species 

The method of reasoning as we have explained is 
destroyed for it consisted in most cases of nothing more 
than a compromise in natural mental conflict. For this 
is substituted what is known as Divine control. Each 
one becomes a law unto himself subject to the Divine 
will through revelation. In the meetings of these Di- 
vinely controlled people there is no reasoning from 
cause to efl'ect, considering the possible result of an 
action, the reaction of human thought on divine impulse, 
nor is consideration given to the possibility of uncon- 
scious evil which through the law of selfishness becomes 
paramount in organizations. Instead they strive to be- 
come channels for the operation of Divine power and thus 
the will of God is to be expressed in their actions. Pent 
up jealousy, hatred and ambition stimulated by Divine 
power and repressed by such a system become a poison 
so terrible that prostrations, sickness and even death 
sometimes follow these meetings. Any attempt to discuss 
anything in an intelligent way, citing lessons learned 
from history or personal experience^, the habits of evolu- 
tion and decay, are met with charges of unchristian 
character and infidelity to the Divine mind. Their 
one argument is that if you think that way it will be 
that way and if you think the opposite the opposite will 
prevail. To one with any scientific education or, putting 
it in another light, to one with any knowledge of the 
principles and ethics of progress, when these principles 
and ethics reverse the human opinion, as in astronomy 
the objective sense is reversed, in mechanics where hu- 
man energy is reversed and in political economy where 
human selfishness is reversed, this state of mind is al- 
most maddening. Moreover, the mistaken human will 



Revelation 327 

being intensified by the power imparted to it by Sub- 
stance, contradiction becomes dangerous and unwitting- 
ly a power for unthinkable evils. 

We have heard a great deal of the Jesuits, in fact 
they have long been regarded as an evil influence where- 
ever they have operated. They have, in the language 
of one of their own number, been driven out of every 
country in the world and out of some countries five 
times. Their name has become almost universally odi- 
ous. Yet their men have been successful beyond all 
other branches of the powerful institution they repre- 
sent. They have been educated, polished and trained 
to meet the intellectual as well as the mediocre and 
humbler thoughts of life. Often they have been the 
models of piety, sincerity and everything that goes to 
make, up what constitutes Christian kindness. Besides, 
their endurance, fortitude and unflinching courage in 
times of great danger have been little less than super- 
natural. Their financial acumen has been always equal 
to their religious zeal wherever they have secured a 
foothold. 

The Origin of Mental Species explains this power 
by the discovery that the knowledge of Spirit-Substance, 
which the Jesuits in a degree have had, intensifies the 
power of the human faculties and makes possible to 
those who possess it achievement impossible to others. 
However, their failure to accomplish their purpose, 
added to the fact of their constantly overreaching 
themselves, makes quite evident that their power is merely 
intensified human selfishness. This discovery that 
Spirit strengthens the human ego, which is all selfish- 
ness, explains the cause of the evils which have beset 



328 Origin of Mental Species 

the pathway of the Jesuits as well as all other peoples 
endowed with power derived from Substance. Had the 
Jesuits eschewed property and temporal authority, per- 
sonal and institutional^, there would have been another 
story to tell about them. So ambitious is the human ego, 
so persistent is its claims and so subtle its self-deception 
that alone and unaided in the natural world it is ever its 
own enemy. When, alas ! this human ambition and love 
of power are intensified by a power that no human or 
natural power can withstand, where is there hope.^ 

The mysterious arts and intrigue of which the 
Jesuits are accused are nothing more than the impetus 
given to their efforts by their knowledge of Substance. 
We have noticed in our investigations of moderns who 
have seen Substance a marked tendency to turn their 
newly acquired faculty to the manipulation of language 
for the purposes of deceit. However, they themselves 
were more often the victims of this deceit than those 
they would deceive. This was apparent not only in 
their personal conversation but became concrete in 
their organized efforts. In fact their organized efforts 
were nothing more than natural cunning potentized 
through the power they derived from Substance. This 
comes from their believing that all knowledge, experi- 
ence, or intelligent research is inferior to their direct 
revelation. For this reason they do nothing by compari- 
son ^nd thus the potentized human faculties, through 
which all human interpretations must be expressed, re- 
vert to their primal predatory cunning. 

In fact this zeal for spiritual sensuousness, destroy- 
ing as it does the accumulated inspiration that consti- 
tutes civilized enlightenment, results in a reversion to 



Revelation 329 

the animal nature. This is an appalling conclusion 
to reach but accounts for the failure of these people 
to realize the injury they do and the suffering they 
cause. That the Revealed sense destroys the thought- 
out natural senses there is no doubt and when these 
senses are destroyed there is nothing left except the 
felt-out mind and its thought-out deception or animal 
instincts of self-preservation. This conclusion accounts 
for two things which are a great factor in our life; 
one is the warfare of science and religion and the other 
the failure of revelation to inspire intelligently defined 
principles. 

The story of the Jesuits is the story of this miracle 
working evil element whether ancient, apostolic or 
modern. Extending this secondary or adaptive variety, 
for it is not a species, we see why human hatred, which 
is always revengeful, becomes, when this hatred is in- 
tensified by the abuse of borrowed power, a torturer 
and finds joy in human sufferings. The growth and 
development of that disposition of the human mind to 
compel everyone to agree with it are hereby traceable 
throughout all of its varied expressions to the perver- 
sion of that holy sacredness with which it surrounds 
itself for inquisition and torture. Nowhere can we find 
an explanation of this strange phenomenon. Appar- 
ently with all of their perspicacity and erudition the 
Jesuits have never discovered it. Neither have their 
critics discovered it. To do so required a knowledge of 
God so complete that fear of Him vanished, which made 
possible the discernment of the evils done in His name. 
I am convinced that when this deception is understood 
and avoided there will be an impulse given to religious 



830 Origin of Mental Species 

iiillucnce such as has never been hoped for by the most 
zealous rehgious enthusiasts. 

Another effect which comes as a result of the stimu- 
lation of preconceived ideas is the fear of reading some- 
thing which may contradict these ideas. Furthermore, 
ideas held tentatively before the availableness of Sub- 
stance become obstinate under its influence and w^hen 
opposed develop intense bitterness and hatred. Thus 
is closed the very channel through which they might 
receive knowledge necessary to the realization of their 
inconsistency whereby truth is able to appear. 

One of the reasons why this has not been discovered 
before is the fact of its being unthinkable and if thought 
unbelievable. But while on this vital subject let us 
make an illustration which will throw some light on this 
forbidding aspect of human affairs. When a man is ill 
to the extent that he must lie in bed he is unable to do 
either the evil or good that a well man can. Now sick- 
ness is the absence of Substance and, this being the 
case, when Substance is restored man is, as a result of 
renewed strength, able to be an instrument for more 
evil or more good. Here is an obvious illustration of the 
way in which Substance-God can be used or abused by 
human faculties. Remove from the felt-out mind en- 
tirely its unconscious utilization of Substance and the 
felt-out mind would cease to exist. Here again is made 
obvious the remarkable situation of the existence of 
something that is not a part of Substance and exists 
without its conscious consent. We have cited the in- 
stance of the sick and enfeebled felt-out mind being re- 
stored to strength and activity by Substance with the 
possibility of the pei'A^ersion of the power contributed 



Revelation 331 

to it by Substance to the evil desires of the felt-out 
mind. We can by extending the illustration see in the 
case of a diseased thought-out mind, when classified as in- 
sanity is restored to health and intelligence by Substance, 
it may pervert this health and intelligence to evil 
uses. Herein lies the secret of failure of the institutions 
created by the holiest of men, endued with noble senti- 
ments and endowed with the Spirit of God. Could any- 
thing be more depraved than the human mind which, 
while pretending noble purposes to itself, is all of the 
time exercising its depraved influence to pervert, not 
only love and wisdom, but health and strength derived 
from the holiest source to the basest of purposes ? How 
subtle is its deception when we realize its greatest field 
of activity is where the most good is obvious ! We can, 
as a result of this discovery, see how people pretending 
and meaning to lead exemplary lives, are criticised for 
and actually do practice the meanest of deceits. If 
this is true of the individual who at times, at least, feels ^ 
the countervailing influence of Substance in his own 
consciousness what, we ask, are the possibilities of this 
subtle deception in organizations where this counter- 
vailing conscience does not exist? Here we account for 
the oft repeated expression in courts where corporations 
are on trial: "A corporation without a soul." This 
however applies to all of them whether financial, civil, 
political or religious. 

Let us pause here for a moment and contemplate 
the existence of something without a soul. We have 
often seen even at its darkest periods mankind individu- 
ally and collectively feel the influence of something which 
Paul described as "making intercession for us with 



332 Origin of Mental Species 

groanings which cannot be uttered." But the institution 
which exists only as a necessity growing out of the rela- 
tions of human beings has none of this consciousness and 
moreover it finds no place in it except that which is 
defined by the human mind. It is a well-known fact that 
when the zeal of the founders of an institution ceases 
decay sets in. The institution will not of itself and 
alone suffice to keep up perennial regeneration. Amer- 
ica, for example^, is not a geographical location ; neither 
is it founded on tradition linked with the mysterious 
past. The human absolutism of monarchical peoples is 
its very antithesis and the ultimate abandonment of 
human power its goal. America was received through 
the vision of the mind by an inspired people. To be 
more exact, it was not conceived but perceived and as 
long as we perceive this America it will live. However, 
should we become so obsessed with materiality as to lose 
this vision and revert to bodily vision w^e will again fall 
to the level of human absolutism with all of its deceits 
and calamities. The organization, instead of being a 
channel for the expression of the nobler sentiment of 
man derived through the vision of the minds, does worse 
than cease to exist. Here the human mind substitutes 
itself for the Substance of the zeal of its founders and, 
disguised under the words and symbols of its founders, 
the organization continues to exist by prostituting 
noble purposes to its own end and consumes itself and the 
lives on which it has thrived. This, when understood, 
will account for the rise of what have been termed infi- 
del nations and the decadence of what have been termed 
religious empires. 

Here we find the cause and origin of the economic 
movement growing out of the insufficiency of religious 



Revelation 333 

institutions and the appearance of inglorious prophets. 
The law of compensation, though never complete in 
this world, is ever striving to compensate for the in- 
sufficiency of the world's institutions. This is the inter- 
cession of that Power that is ever striving to make Its 
usefulness known to man with groanings which cannot 
be uttered. 

The revealed species, of which there are a few, the 
religious species of which there are many, and the ethi- 
cal species, which is rapidly increasing in numbers, con- 
stitute the three great enlightened species of which the 
others are varieties. The first of these becomes con- 
scious of the existence of Substance and devotes itself to 
the contemplation of Substance as a luxury. Believing 
this consciousness will right all of the wrongs of the world 
it strives heroically to get all to see this soothing grace. 
However, while this effort is going on, the organization 
of civilization continues its existence with little regard 
for the strivings of these zealots. The fact that the 
power they proclaim never attaches itself to anything 
unlike itself never seems to have occurred to this species. 
The substratum of itself which constitutes the real life 
of all animated beings and which is always ready to 
blend with itself is lacking in the institution. Moreover, 
words will not put it there. A personal consciousness 
of its existence will not put it there. Substance alone 
has an affinity for Substance and there is no Substance 
in the human organization. 

The religious or believing species which merely be- 
lieves what the revealed species knew continues the work 
of the revealed species without the Substance necessary 
to the purification of the human thought, which puri- 
fication must precede reform. Without power to do the 



334 Origin of Mental Species 

works which the revealed species can do, works necessary 
to the proof of power, this species begins to make apolo- 
gies and excuses for the insufficiency and absence of God 
in this world and naturally the ever-present deception 
of the human mind is there to postulate beyond the 
grave what the revealed species said could come to us 
here in earth. This species, being neither a religion 
which has power nor a sense of practically organized 
inspired thought, deteriorates into a warfare of human 
opinions. 

The ethical or inspired species is the result of the 
influence of Substance on the highly attenuated thought- 
out mind and its value lies in its remarkable faculty of 
defining Absolute intelligence in human language and 
thereby reducing it to human usefulness. Knowing that 
all good is supernal and that to be useful this good must 
be interpreted and defined it neither abandons the human 
race as hopeless nor regards the merely natural as the 
ultimate good. Having learned from the process of the 
ages that knowledge is derivable even without knowing 
its source this species continues to explore the kingdoms 
of thought in search of more knowledge. Instead of 
making laws it searches for wisdom — the wisdom that 
will prevent man from colliding with an invisible God, 
brute nature and his fellow man. 



CHAPTER XX 

The Variation of Species under Domestication 

One who has felt the Divine energy of Truth and 
reahzed thereby a surcease from the bitterness of the 
flesh can imagine some fortunate being, unhampered 
by organized society or conventional laws, falling heir 
to this inheritance. The imagination easily distinguishes 
the light in his eye from the highest expression of human 
ecstasy around him. With head erect in holy contem- 
plation and light of foot like some disembodied being, he 
would wander from place to place endeavoring to com- 
municate to other beings like himself the glory that is his. 

But the world no longer welcomes a man coming to 
it wearing a sheepskin and eating locusts and wild 
honey. In fact, it does not stop at rejecting him but 
tells him to go to work and earn a suit of clothes and a 
meal ticket. Organized society must of necessity have 
tribute to defray the expenses of its existence. It de- 
mands that he either own land and pay taxes or else 
he must pay rent. This too in the face of the alterna- 
tive of being sent to jail where he must pay for his food 
and lodging by energy expended in the interest of the 
organization. Such is the penalty exacted of us for 
. knowing that we are naked. 

It is easily discernible why the nomadic tribes would 
be most susceptible to the influence which comes to us 
through contemplation. Equally true is this of pastoral 
peoples whose simple wants are in keeping with their 
simple nature. Poverty, which is a relative term and 
exists only in the same ratio as wealth and as a result 
335 



336 Origin of Mental Species 

of the fiat of organized society, is a small factor among 
primitive peoples. Their own nearness to nature and 
reliance on the natural fertility and fecundity of nature 
causes them to typify God's loving care and bounteous 
plenty by the self-sustaining sufficiency of nature. 

But, the ever increasing demands of the thought- 
out mind develop a proportional demand on nature. 
This results in two things : intensified cultivation and 
transportation. Increased area results in demands for 
transportation facilities and intensive cultivation, for the 
purpose of avoiding transportation, demands tools and 
methods. These demands on the inventive faculties 
necessarily develop these faculties. Here ecstatic joys 
give place to joys growing out of human sufficiency. 
Permanent location sets metes and bounds, which afford 
opportunities for cunning and inspire justice. The 
economic and ethical life begins to attract the atten- 
tion and the supernal becomes more and more difficult of 
application. 

At this period the thought-out mind begins to make 
application of its powers derived from its knowledge of 
the Divine and natural. Heretofore the blending of 
these two has sufficed, but the exactions of thought-out 
living demand constructive thought, correlated ideas 
and institutions. The Revealed or Spiritual, the In- 
spired or Ethical and the natural or temporal become 
the trinity which constitutes the main factors in civilized 
existence. The good will war with the evil in each and 
the mistaken ideas of good and evil will war with each 
other's source until reason reveals the true mental modus. 

The departure from the merely natural by a race 
is attended by monstrous superstitions resulting from 



Variation of Species 337 

attempts to explain phenomena. This period of a race 
strikingly resembles the same period in children whose 
attempts to explain natural phenomena have always 
been a source of amusement in the home and school. 
Sometimes this period is never outgrown even when sur- 
rounded by a more comprehensive element. An instance 
I recall of an old caretaker, an ex-slave on a farm in 
Virginia. I was then ten years old and he delighted in 
telling stories of invisible things that existed all around 
us. He had no conception of organized society, although 
in many ways he was a useful and intelligent man. One 
of his stories, describing the origin of law and custom, 
I will relate. "In the beginning/' he told me, "every- 
body had his opinion of how things ought to be and 
people couldn't agree about what was right. So they 
decided to have every man write a book about the way 
things ought to be. They appointed a day when they 
were to gather together and select the best book to run 
the world by. When the day came they had long tables 
on which the books were piled. While they were getting 
ready to examine the books it became very dark and an 
awful storm came. The wind blew so hard and the rain 
came down so thick and it was so dark the people could 
not see each other. When the storm was over there 
was only one book left that was not blown away and the 
world has been run by that book ever since." The con- 
sciousness of the existence of organized society, whose 
origin he could not understand, stimulated the imagina- 
tion to make this explanation. 

The imagination stimulated to a state of awareness 
always acts in this way. He whose imagination has 
been stimulated by Revelation, without previous know!- 



338 Origin of Mental Sjyecies 

edge of the evolution of the earth and civilization, has 
been responsible for the remarkable attempts to explain 
natural phenomena as instanced in the second story of 
creation in the Book of Genesis. It was this very phe- 
nomenon in the form of imaginative explanation, among 
those to whom Substance had been revealed, and with 
whom I associated, that awakened me to the appalling 
realization of the possibilities of a miracle-working evil. 
Naturally one will ask, "If the evil spirit works miracles, 
what is the distinctive character of God?" In studying 
these people and myself for the purpose of solving this 
riddle, I began to put into language susceptible of intel- 
ligent analysis the nature of that form of evil described in 
the Bible as: "Spiritual wickedness (wicked spirits) 
in high places (heavenly places)." When I learned 
that the only power was Spirit-Substance I was anxious 
to learn the source of the evil that makes bold and confi- 
dent natures closely allied to celestial power. All around 
me was some form of evil daily practiced by those 
who possessed a knowledge of Substance and who in the 
name of the Holy Spirit were healing the sick. Further- 
more, and what interested me most, was the presence of 
some agency among these same people that was causing 
more suffering than they were curing. The material 
was at hand and I had myself seen Substance. The 
opportunity was mine and the only question was one of 
physical strength and fortitude to meet and overcome 
the human hatred such a work would array against 
itself. My first efforts were in the nature of tentative 
explanations of the possibility of Spiritual Power being 
pei'verted unconsciously by the preponderance of evil in 
the thought-out mind. As has been the method of this 



Variation of Species 33& 

class of people in all times my explanations were not met 
with intelligent contradictions but instead by a form of 
slow persecution accompanied by the most subtle sug- 
gestions of dark and devious ways spoken of with bated 
breath. 

After several years of careful investigation I was 
convinced as others have been when they have understood 
this deception, that Revelation unaccompanied by the 
tempering and enlightening influence of science and a 
socialized conscience, destroys the faculties of reason- 
ing and intensifies the tyranny and cunning of the 
natural thought-out mind. 

Such then is the source of the evils that have ever 
been the burden of religious powers. Throughout the 
Orient are millions of people who have been in a measure 
under this influence. In history as known to man at 
the present day we have records of these people who 
have lived on through the ages in a merely natural state 
with a consciousness of Substance. Invention, mechan- 
ics, engineering — the genius of the Occident — have never 
knocked at their door. Inspiration, the Light of the 
World, has been hidden behind the darkness of the merely 
natural and this darkness has consisted of the hope of 
phenomenal transformation into supernal ecstasy. Rev- 
elation teaches the nothingness of nature not only in 
words but by the effect of Substance on nature, in the 
form of power over those evils that beset life here in 
earth. Moreover, this is the power we need. ^lan cannot 
live a merely natural life after his awareness has created 
necessities which voluntary nature will not supply. This 
is especially true when awareness is the effect of Inspira- 
tion, or putting it in another light, the purification of 



340 Origin of Mental Species 

thought-out faculties. Man cannot continue to live in 
the thought-out or felt-out consciousness after he has 
been stimulated by Inspiration. The world we live in is 
neither natural nor Divine. The natural world has no 
consciousness and the Divine is not conscious of the 
natural, therefore both fail to fulfill the needs of a world 
whose constituent clement is out of accord with them. 
The thought-out world must get its useful principles 
through the channel by which it came into existence if 
these principles are to be useful to it. A knowledge of 
the Revealed is beautiful when it develops a socialized 
conscience, but when it is permitted to carry us to the 
point of indifference to knowledge useful to us here, the 
very existence of the vital elements are threatened and 
animalization begins. Of all of the conclusions I have 
reached in these investigations none is so convincing as 
the atavistic tendency of the natural man under the in- 
fluence of Revelation. Educators who have come under 
this influence and were at first comforted and stimulated 
found themselves later as a result of a mere reliance on 
Substance developing a sort of mental fading away and 
consequently working in their previously acquired habit 
with a notable falling-off in ability. Those who had the 
power to rescue themselves and plunge into intelligent 
study found their awareness intensified and their capa- 
bilities increased. 

M. E. Boole says : "In proportion as a mind is non- 
scientific, the occurrence of an unfamiliar phenomenon 
stimulates it to form some immediate classification or 
judgment. A new statement is hailed at once as 'true' or 
'false' ; a new statement is classified as 'good' or 'bad,' 
*nice' or 'nasty'; and unfamiliar action is 'right' or 



Variation of Species 341 

*wrong.' In proportion as the mind is scientific, the 
occurrence of a new phenomenon tends to set it vibrat- 
ing with a consciousness of coming revelation." 

In these explanations we get a glimpse of the con- 
stituent substance of the thought-out mind resulting 
from the contemplation of the merely natural and the 
possibilities of its renewal through reason and applica- 
tion, whose source is Inspiration. The very desire for 
explanation implies the realization of the inconsistency 
of accumulated self-explained phenomena. These defini- 
tions are in keeping with the Theory of the Origin 
of Mental Species. The desire for knowledge, like a 
prayer properly expressed, implies a realization of our 
own insufficiency and without this humility growth is im- 
possible. This state of mind is the one most desirable 
for the reception of Revelation either in the nature of 
Inspired mental thoughts or a realization of Substance. 

The intelligence of the Inspired thought-out mind 
consists of principles as they appear to us in fragments 
but fundamentally they are an expression of the one 
Principle constituting the immaterial natural. But 
since every explanation must be made in the language 
of nature, as it appears, and this must continue until 
we develop a language based on the vision of the mind, 
the Substance of the Inspired mind is not distinguished 
from the temporal or transforming obvious — the merely 
natural. Yet it is through this poor medium we have 
filtered and sifted all we know of the exact sciences, the 
principles of the immaterial natural and the processes of 
nature. 

In considering man's relations to this environment it 
should be borne in mind that man did not make the 



342 Origin of Menial Species 

natural world, neitlicr did lie make tlie Spiritual Uni- 
verse, but he did make the world in which he lives. The 
good, the useful and the enduring in this world came as a 
result of contemplating the immaterial world. However;, 
unlike the contemplation of the primitive and pastoral 
peoples, so beautifully described in the nineteenth 
Psalm, this contemplation has always been attended by 
application. The application has consisted, however 
crudcty of applied efforts. These efforts when attended 
by cla^ssified sense impressions and previously under- 
stood principles have been given the name of science. 
The origin of the scientific species, w^e hereby discern, is 
the effect of the principles of the immaterial natural on 
the thought-out mind as a result of the contemplation of 
the immaterial natural. 

The Revealed species has never taught us to avail 
ourselves of the principles seen by the vision of the mind, 
but rather has antagonized the teachers wlio have dis- 
cerned them. The great Light or Principle that the 
revealed species has knowledge of has never been re- 
duced to human usefulness and, moreover, its relation 
to life has never been explained. A principle must have 
expression and such expression must necessarily con- 
sist of immaterial activities, functions or ideas. If the 
principles, functions or ideas are not material, what 
are they? If they were material they could be seen by 
the aid of bodily vision but since we only learn of their 
existence through the vision of the mind they cannot be 
material. If they are not material, we ask — what are 
they.'' The universe, consisting of immaterial natural, 
is what the inglorious prophets have seen beyond the 
bodily vision. The intelligence derived from this source 



Variation of Species 343 

has alone enabled us to meet the needs of growing con- 
sciousness. The extreme religionists have failed hope- 
lessly to meet these needs. On the other hand, the ex- 
treme nature worshipper has likewise failed to' meet 
them. Between these two species there has been one 
continual battle and neither has ever been able to hold 
permanently any field it has won. In their efforts to go 
to Heaven or back to nature both have failed to let go 
of the organized world entirel}^ and when they have done 
so in a manner, their descendants have returned to the 
light of the world. The work of Inspired or Ethical 
species has consisted of supplying its needs and it is 
interesting to note that the supply has been always 
equal to the demand. An advanced step in intelligence 
supplies the intelligence this advanced step requires. 

What w^e desire is this inexhaustible supply of intelli- 
gence. Revelation has not supplied it and the merely 
natural cannot. In the chapter, "Declaration of Prin- 
ciples," we have outlined this and it cannot be read too 
often while w^e are considering this phase of life. The 
bodily vision, we have often explained;, is always a veil 
which must be dematerialized to keep this vision clear. 

Nature, w^hich is omnivorous, insatiable, gluttonous, 
is overcome as we grow in the knowledge of the principles 
discerned by the vision of the mind. Appetites are con- 
trolled, passion made obedient to laws and principles of 
honor, justice and what has been known as the golden 
rule become something more than mere words. The 
Revealed species tells us to "judge righteous judg- 
ment," ^ but fails to define what this consists of. The 
Inspired thought-out mind discerns these principles and 
- \Bible— John 7:24. 



344 Origin of Mental Species 

defines these ambiguous words. Moses, to whom God 
revealed Himself, was able to inflict disease upon flesh and 
heal it ; he could make an inanimate rod become animate ; 
he could cause plagues and he could stop their ravages ; 
in fact, few men, if any, ever had the power which comes 
with a knowledge of Substance that Moses possessed. He 
is called the great law-giver and here are some of his pre- 
cepts and examples : The first thing he did was to kill 
a task-master and when it became known he fled the 
country. He told his people to borrow everything they 
could from their neighbors when they went out to wor- 
ship and he knew they did not intend to return. He 
also misrepresented the purpose of their going to 
Pharaoh, leaving the impression they intended to return. 
Moreover, he says God told him to do these things. Is 
it believable that God told him to lie and steal? In 
Deuteronomy we read that unruly and disobedient chil- 
dren, on the accusation of their parents, were ordered 
stoned to death without trial. In the same book we 
read : "Ye shall not eat of anything that dieth of itself ; 
thou shalt give it to the stranger that is in thy gates 
that he may eat it; or thou mayest sell it unto an 
alien." ^ This is too awful to w^rite about, but it was 
taught by men who were and still are regarded as holy 
men, and who, moreover, proved their tangent with truth 
by the works they did. 

Could we expect a code of honor to grow out of such 
teachings as these.'* What, we ask, is the matter with 
a species so closely allied to God which yet knows neither 
morals, honor nor the customs of common decency .^^ It 
can be said this is not taught in the New Testament. 
^ Bible— Deut. 14:21. 



Variation of Species 345 

This is quite true but Jesus taught that the Scriptures 
should be fulfilled and there was no New Testament at 
that time. The purity of Jesus' teachings no man can 
question. But the failure to adapt them awakens inter- 
est. In the mere natural world they would be perfect, 
but man, whose vision is mind not matter, has wants 
which voluntary nature will not supply. 

It is interesting and pertinent to note here that the 
labor movement with its more comprehensive expression,, 
the industrial movement, has never used the Bible but 
rather has regarded it as a menace. This movement^ 
comprising as it does modern civilization, whose basic 
principle has been enlightened selfishness, grew out of 
the vision of the mind and failed to find anything in the 
Book that met its needs. A natural man such as we 
pictured in the beginning of this chapter could easily 
adapt the teachings of the Bible to one situated like 
himself but to the constructed world it did not apply. 
Anyhow, this is the view the industrial species has taken 
of it and he has been sustained throughout a century 
of industrial warfare by the light of the inglorious 
prophets, and has succeeded beyond any human effort in 
history. 

While associating with those who had seen Substance 
and who could do the miraculous works recorded in the 
. Bible by virtue of their knowledge of, and nearness to 
God I was amazed at the lack of principle, honor and 
moral ethics among them. Persons whom I knew had 
been reared in environments of thought-out principles' 
of justice and honor would, after being under this in- 
fluence for many years, betray private conversations and 
correspondence, swear to things that never happened 



346 Origin of Mental Species 

and practice the most cruel tortures, through mental 
processes, on people they professed to love. ^ In fact, 
measured by the standard of common respect for sacred 
precepts and moral righteousness, their turpitude was 
beyond comprehension. Just such things as we have 
cited from the Bible they were guilty of. The ethics of 
civilization they ridiculed in their writings, writings 
regarded by their readers as inspired. Those practic- 
ing the sacred calling of spiritual healing would not 
answerj, if it did not suit their convenience, the most 
pathetic appeals from sufferers. 

Paul wrote many letters to people to whom this 
Revelation had come and whose position was closely 
allied to those it was my privilege to study with regard 
to similar practices. In one of his letters he says : "If 
we live in the Spirit, let us also walk in the Spirit."" This 
admonition implies a confession of the failure of those 
who had seen Substance-Spirit to be governed by it. 
These experiences and investigations have made Paul 
very real to me. A neivspaper man would say of him 
he was a "copy maker." As a preacher and essayist 
he was a failure but as an editorial writer he never had 
an equal. His heroic efforts to express spiritual things 
through the medium of human language is at times 
painful. 

We have cited instances to illustrate our contention 
that spiritual vision alone does not make for honor, 

^ ( While physical torture has been largely eliminated, mental 
torture has increased in intensity' and volume. This can be ac- 
counted for in two ways: the increased capacity for suffering as 
a result of education and finer sensibilities and developed mental 
powers resulting from reading works written for the purpose of 
explaining the possibilities of mind action.) 

-liible— Galatiaiis 5:2.-). 



Variation of Species 347 

justice, and integrity. To confirm this we have cited 
from the earliest Bible history, from the Apostolic 
period^ and present day experiences. Naturally as one 
species gives wa^- to another there will be evidence of 
both during the period of blending and annihilation by 
the higher. The felt-out mind loses some power in pro- 
portion to the development of the thought-out natural 
mind. When the thought-out natural mind begins to 
jdeld to the Inspired mind, the thought-out natural dis- 
appears in proportion to the development of the thought- 
out Inspired. Likewise the thought-out mind must with- 
stand the dissolving power of Revelation and its im- 
perfections must yield to tlie higher poAver. 

We have insisted before that the exact and natural 
sciences or the science of the immaterial natural alone 
will withstand this power. Of course, we are writing 
now in the Absolute sense, for if a knowledge of the ex- 
istence of Substance had destroyed all thought-out 
imperfections, Moses would not have taught the things 
he did. Moreover, Paul and Peter and James would 
not have quarreled over forms and ceremonies and 
people of the present time who have a knowledge of the 
existence of Substance would not cling to old beliefs and 
in the name of God force them on humanity. 

Out of the variation of species under domestication 
we see emerge three distinct species : the Natural, the 
Inspired or socialized and the Revealed. The natural 
and the Revealed are the origin and end of manifestation 
as we understand the beginning and end of things here 
on earth. But between them lies the civilized period in 
which man has long striven for a more perfect order. 
The question resolves itself into adapting all that is 



348 Origin of Mental Species 

good and useful of both the natural and the Revealed 
into the socialized life of man. 

This is the only meaning of the prayer : "Thy king- 
dom come in earth as it is is heaven." It either means 
this or it means nothing. Necessarily the only way 
we can overcome the conflicts and agitations growing 
out of our institutional life is by availing ourselves in- 
telligently of these sources of knowledge and develop- 
ing thereby a socialized conscience. 

These three distinct species correspond with and 
are the effect the three distinct kinds of vision, namely the 
bodily vision, the vision of the mind and Spiritual vision. 
The natural vision is, of course, predatory and evolves 
as a result of the demands of the felt-out mind. The 
Inspired vision evolves in response to the demands of the 
thought-out mind through the discernment of the imma- 
terial natural or principles of nature. The Revealed 
comes through Spiritual vision. 

When the merely natural thought-out mind comes 
under the influence of Substance-Spirit one of two 
things must happen. The natural thought-out mind 
must be annihilated or else there will be left some of 
the subtle deceits of the natural thought-out mind. This 
explains why Moses and moderns endowed with Spiritual 
vision taught and practiced the things they did. Unless 
those developing Spiritual vision have some knowledge 
of the principles of the immaterial natural which con- 
stitutes the cohesion of our civilization, the result will 
be as we have said either anniliilation or the continued 
influence of human traits. Unfortunately Revelation 
has never come to a scientific mind. This brings us back 
to the hope of our labor — the hope of bringing not only 



Variation of Species 349 

the possibility but the true significance and value of 
Revelation to those who control the destinies of thought 
and education. 

In considering the destinies of the race under the 
different influences encountered we have all of the ma- 
terial we need at hand. Anthropology, history and 
evolution supply this, and what is vastly more important 
is that Revelation has come to moderns, whereby we have 
been permitted to study its influence at first hand. 

The following description of the method employed by 
the Hebrew mystics for the purpose of determining 
right from wrong action is said to have been taken from 
a manuscript in the Vatican. This manuscript is sup- 
posed to be Herod Antipater's defense, written to Rome. 
Whether this is authentic or not becomes unimportant in 
view of the fact of its describing correctly the method 
employed by the Revealed species at all times and in all 
countries. It reads : "While we think and reason and 
reflect and use our faculties to obtain our ideas of duty, 
they shut their eyes and fold their hands waiting to be 
endued with power from their God; and when they get 
it, it proves to be all to their own advantage and interest, 
to the ruin of their fellow-citizens. . . But if you could 
be here and see and associate with them as I do — to see 
them with their sanctity of life and then behold their 
treachery to each other, see how they lie and steal one 
from the other and then see how low and base are their 
priests — you would be much better qualified to judge 
of my actions." In this instance the evil of Herod 
only serves as in many other instances as a historical 
conveyance whereby we are enabled to learn something 
of the works of others. 



350 Origin of Mental Species 

This is the very method employed by moderns who 
liave seen Substance. The Orient is full of m^n who 
liave practiced this method for ages and it is unnecessary 
to ask — to what purpose? This method excludes the 
use of reason and letters and no doubt accounts for the 
disappearance of reason and letters after the apostolic 
period. We have known personally people who have 
seen Substance, who have practiced spiritual healing 
and have lived what could be termed monastic lives and 
their every thought was merely a repetition of the mis- 
taken ideas of right and wrong evolved from the thought- 
out natural mind. Among these same moderns were 
men endued with the same power — men holding high 
positions in public life, who did not have the least under- 
standing of the principles of which our democracies are 
constituted. 

We are convinced this is the key to the mystery of the 
rise of infidel nations and the decadence of religious em- 
pires. It brings to light the relative value of worked out 
and revealed methods. Intensely religious peoples, 
people whose affairs were guided by ecclesiastics, have 
never established a progressive civilization. In fact, the 
principles of mutual co-operation expressed through 
legislative government have never emanated from this 
class. However, when they have been conquered they 
have been passively obedient to the established order of 
things but have contributed little to it. This class, 
whether revealed or emotional, has been obedient, but 
such obedience has consisted of a passive rather than 
an intelligent obedience. The restless spirits, whose 
acts the pious have deplored, have been obedient so long 
as principle was not violated, but a violation of the fun- 



Variation of Species 351 

damental spirit underlying organized progress they 
would resist at any cost. A modern and very vital 
instance of this same war of the classes is evidenced in 
our industrial growth and its supplanting of the institu- 
tions of the agricultural age by those growing out of 
the new order. The early efforts to organize men into 
craft organizations brought out the fact that the relig- 
ious elements were the last to co-operate. They claimed 
all such efforts were unnecessary as God governed the 
world and would make all things right. When they be- 
came members they were seldom active or useful, al- 
though their, in many instances, undoubted piety and 
patience properly exercised would have had a restraining 
influence on the rash element. Passive obedience and a 
willingness to reap where they had not sown character- 
ized their actions. So fundamental is this distinguishing 
characteristic that the largest nonsectarian Christian or- 
ganization has never yet succeeded in getting this ethical 
working class to cross its threshold. Mr. Herbert Paul 
in his History of Modern England says : "With the col- 
lapse of Chartism, soon to be recorded^, there coincided 
the growth and progress of those Trade Unions which, 
despite many blunders and some crimes, have done 
more for the working classes of this country than all 
of the Parliaments that ever assembled at Westminster."^ 

^ (This species had its rise in the development of Industrial- 
ism. Through the discernment of a principle this species developed 
an altruism that it practiced. It is unimportant that the fine 
sentiment of those constituting'; the movement was obscured by 
habits and customs natural to their environment. If Christ is 
the exact science of human relations and if giving up all for this 
science of Christ constitutes Christianity these men were disciples 
of a high order. 

However, as education became more general, industry more 
intense, and commercial thrift leavened thought the altruistic 



352 Origin of Mental Species 

Yet this ethical movement has succeeded in breaking 
down established customs and prejudices of which so- 
ciety as they found it was compacted and in this they 
have never had the help or co-operation of ecclesiastical 
influence. The very economic agitation so often de- 
plored by their enemies has proven itself to be the 
world's greatest blessing. It is the awakening of in- 
telligence, and in the resultant discussion of principles 
lies the only hope of civilization. The unused faculties 
decay. Unfortunately the belief that academic educa- 
tion and literary culture were knowledge has been the 
subtle deceit that has prevented discussions of vital 
subjects by cultured people. The failure of the culti- 
vated element to co-operate with ethical movements has 

spirit disappeared. Gradually there developed a class of men 
whose purpose seemed to be prompted by jealousy and their prac- 
tice hate. This spirit was turned partly on the older organiza- 
tions and partly expended in creating new organizations. Those 
constituting the new organizations manifested a hatred, for all 
progress, production and wealth. 

Fortunately some of these mental processes, which began to 
mature prior to and during the Spanish-American war, ripened 
sufficiently to blossom when the British and American govern- 
ments declared war on the Imperial German government. This 
type of mind disguised behind Trade-Unionism and altruism a 
venal purpose that deceived many sincere people. It everywhere 
manifested sympathy with the highest expression of evil on earth, 
at the same time revealing, an uncontrollable hatred for democratic 
institutions. 

When mental processes are better understood it will be found 
that these men were the same type that constituted the venal 
political type they assailed so bitterly. They were both controlled 
by the thought-out natural mind and would, necessarily, under 
the same circumstances, do the same thing. Indeed it is in- 
teresting to note the resemblance between human minds and 
magnetism. It is a law of magnetism that opposites attract and 
likes repel. Likewise, religious and political bodies that have a 
like purpose antagonize one another while unlike bodies tolerate 
each other.) 



Variation of Species 353 

been largely responsible for class consciousness and 
bitterness that has at times become a menace. 

The substitution of literary culture for intelligence 
has been the method of the human cunning, ever present 
in human consciousness, to prevent the uncovering of 
the principles of the Immaterial Natural from which we 
derive our inspired intelligence. Such a thinker 
as Mr. H. G. Wells sees in these efforts of even the 
most learned a wish to substitute political economy for 
God. This, however, results from his failure to see the 
Substance which inspires the principles. The failure 
to keep before our vision that which inspires human 
thought to contemplate something higher than itself has 
been responsible for the materialization of the teachings 
of the glorified as well as the inglorious prophets. It is 
the human perversion that has taken God out of science, 
religion and philosophy. 

I am convinced that properly directed Spirit gives 
impulse to inquiry. It tempers rashness with patience 
and cures the ills of the flesh wherein are accounted for 
many acquired traits and habits. But Spirit alone 
conducts Spirit and there is no Spirit in the institution 
to conduct Spirit. The vital and fundamental ego of 
the body and even of the highly attenuated human mind, 
being Spirit, man can become a conductor of Spirit- 
Substance, but this is not true of his institutions. Every 
instance that I have investigated of both ancient and 
modern times has confirmed my belief that all useful 
principles must be worked out in our daily life through 
precept and examples, and the methods taught by the 
inglorious prophets must furnish the norm of this prog- 
ress. 



354 Origin of Mental Species 

The sluggish ecstasy of the felt-out mind and the 
ecstatic joys of Revelation fail to inspire the zeal for 
that peculiar knowledge which makes for invention and 
intelligent citizenship. While in the last analysis the 
energy of Spirit is the only energy the reaction of the 
human mind on it is ever discernible. The fact that 
Heaven has been conceived to be a place of eternal idle- 
ness supports this contention, for the sum of human 
efforts seems to have been to acquire sufficient insti- 
tutional substance to live without work. 

In the future as in the past our only hope lies in 
the knowledge which comes from the discernment of the 
immaterial natural. This has been the science which 
has constituted the adhesion, cohesion and attraction of 
our democratic ideals, ideals that have passed through 
the furnace of human hatred and are just now becoming 
a part of the curricula of our schools and colleges 
under the text titles of civics and ethics. 

Legislative government promised much and, while it 
has been in a manner disappointing, in it lies our only 
hope. The three principal expressions of the influence 
that has devitalized legislative government have been 
the insufficiency of moral reform^ allied to the belief 
that God controlled the activities here in earth ; a linger- 
ing sense of imperialism, associated with the indolent 
nature of the felt-out mind, which is always willing to 
delegate responsibility to others ; a need of academical 
training in the principles of democracy. Unfortunately 
the vital functions of both religion and democracy have 
been barred from the schools on account of the influence 
of the bodily vision, which has reduced them to written 
formulas and propitiatory doctrines. Desymbolized, we 



Variation of Species 355 

perceive democracy and religion in their correct sense 
to consist of a knowledge of the principles of conduct 
necessary to that virtuous repose of mind so pleasing 
to the eye of Divinity. When the reaction of felt-out 
mind on human life and thought is understood this dis- 
couragement will cease through the apperception that 
enlarges our perception and stimulates the discernment 
of ultimate triumph through properly directed warfare 
of the mental species. 

This subtle influence coming in the name of discour- 
agement and limiting perception to expediency has suc- 
ceeded in lulling to sleep the awareness of the value of 
legislative government and as a result the greatest men- 
ace to our democratic institutions is now disguised under 
the name of efficiency, Avhich has taken the form of 
substituting personal efficiency for legislative bodies in 
local affairs. This being established, it would form a pre- 
cedent for the substitution of personal efficiency for 
state and national sovereignt}^ Besides, this is taking 
place just when we are beginning to learn to use this 
legislative idea for which we have sacrificed so much. 
This is the nature and method of that influence ever 
present to make an excuse for itself, plead its own ad- 
vantages and veil the immaterial principle which consti- 
tutes the earthly realization of the Kingdom of Heaven. 

The development of the thought-out faculties, like 
the development of the felt-out faculties, is the only 
process of developing mental species ; the unused facul- 
ties decay. The saving of institutional substance by 
delegating power to individuals, which is the effect of 
thinking in money instead of principles and ideas, looms 
large to bodily sense and bodily vision but is a poor 



356 Origin of Mental Species 

recompense for the loss of ethical Substance derived 
from the exercise of the faculties. Only through reason 
and correlation as instanced in parliamentary practice 
can we continue to avail ourselves of the invisible Sub- 
stance which unconsciously attends our efforts and 
becomes the countervailing influence to human absolut- 
ism — inspires human wisdom with divine intelligence and 
contitutes the species made in the image and likeness 
of God. 



CHAPTER XXI 

Arrested Species 

In considering the subject of arrested species three 
distinct factors predominate. They are luxury, belief 
and Revelation. While environment is a vitally import- 
ant factor we will find, as we proceed, that the three 
factors, luxury, belief and Revelation comprise a large 
part of what is considered environment. 

Under the law of favored races a species will develop 
a condition suited to its environment. However, when 
the species has fitted itself to its environment it has 
reached a state of luxury that forbids further develop- 
ment. This is quite evident, for when a species has fitted 
itself^ or in other words adapted itself to its environment 
the struggle for existence ceases and as a result the 
adaptation or appropriation of the Ultimate Element 
likewise ceases. While the law of favored races will 
produce a species some change in conditions mental or 
physical is necessary to cause a variation whereby a 
higher development becomes possible. 

When a race has developed sufficient intelligence 
to supply itself with the necessities of life and also de- 
fend itself from invasion there ceases to be any further 
demand on its faculties and as a consequence the faculties 
cease to develop. This law of sufficiency applies to man 
as well as animals. A species evolved to fit its environ- 
ment will merely continue this fitting until some change 
in its environment requires it to adjust itself to a new 
condition. If the species develops the faculty of adjust- 
357 



358 Origin of Mental Species 

inent it will survive. The faculty of adjustment is the 
most useful of all of the faculties, for it is evident that 
without this faculty a species or race cannot adjust 
itself to a changing condition. The slave owning races 
are examples that furnish us unlimited material from 
which w^e may learn useful lessons. Slave owning races, 
whether ants or men, never advance beyond the point we 
have referred to as the law of sufficiency and when this 
condition has been interfered with the race has suffered 
retardation, decline and arrestment. Sometimes they 
have lost all relation to, and consciousness of, their pre- 
vious state. The Eg3^ptians, Greeks and Romans are 
notable examples. 

Of course, in considering the struggle for existence 
we must not confuse the natural and relatively peaceful 
struggle of nature with the struggle for existence where 
intent and purpose have been consciously or uncon- 
sciously added to this struggle. Undoubtedly nature 
appears cruel to our thought-out methods, purposes 
and desires which often contradict nature, but to nature 
itself, nature is never cruel. Too often man has at- 
tempted to conceal his own venality and human ambition 
by giving them a natural significance. Evolution is 
never violent and revolutions that have been attributed 
to evolution have been the result of man's failure to 
observe the natural processes of evolution and adjust 
himself accordingly. The necessity of adaptation pre- 
supposes that faculty of adjustment necessary to the 
maintenance of a state of equilibrium in a specializing 
race and is effected by growth which is continually 
demanding new adjustments. Luxury and material 
sufficiency being inimical to growth the ruling class 



Arrested Species 359 

fails to keep up with the progress of the struggling 
element. 

Paternalism, specialization and protection must ter- 
minate in either an arrested race or revolution. The law 
of progress is the effect of the appropriation of Sub- 
stance which is the law of God. Where men yield to 
the influence of inspiration progress becomes an irresist- 
ible power before which the conventional lies compacted 
out of the compensation of natural, thought-out customs 
must go down. The inspired man struggling for ma- 
terial, intellectual and spiritual luxury which he sees 
others enjoying, will overtake those who have become 
surfeited with these luxuries and as a consequence have 
ceased to develop the faculties through which they derive 
these luxuries. 

In human processes so closely allied to nature there 
are comforting incidents and compensating accidents. 
Conspicuous among these are romance and mythology 
and so closely are they linked to the natural that many 
of us who have wrought long, and earnestly in the 
inspired thought-out world when wearied of meticulous 
precision turn to them for comfort. But growth is 
effected by anticipating the real. However, when we 
attempt to conceive life an exact science and the Holy 
Ghost its sufficiency there is a sense of weariness. But 
we must remember the law of compensation attends all 
progress and completeness must be sufficient. 

The beauties of the natural thought-out world being 
largely belief we must advance beyond that point and to 
do so the effect of believing must be overcome. We 
have said in this work that belief was the one profane 
word of language. Just as physical nature discards the 



360 Origin of Mental Species 

old to make way for the new that growth may be con- 
tinued, so in the world of thinking the processes of the 
past must be discarded if we wish to grow in intelligence. 
Belief is the result of contemplation. Evidences of the 
existence of powers and processes caused man to believe 
in their existence. The Nineteenth Psalm and Addison's 
paraphrase of this Psalm represent the highest form of 
belief. However, when we have reduced the thing con- 
templated to the principle seen through inspired vision 
and furthermore have reduced the principle we have seen 
to practice (which practice we have named science), we 
no longer believe we know. If people who use the word 
believe would attempt to abolish its use for one day they 
would realize what a factor it is in their life. Webster's 
dictionary defines the word "belief" as : 'A state or habit 
of mind in which trust, confidence, or reliance is placed 
in some person or thing ; trust ; confidence ; faith.' Paul 
in one of his epistles gives the word faith a more scien- 
tific significance when he defines it as an invisible Sub- 
stance. If we have not seen the substance of the thing 
contemplated as we see the substance of the exact 
sciences we have advanced no farther than the law of 
probabilities. 

The word Substance in its highest sense is synony- 
mous with power and when we have seen the Substance of 
a belief we derive a power just to the extent that we 
have seen the substance. The greatest enemies of the 
prophets both glorified and inglorious have been those 
who have believed their teachings. As a result of their 
merely believing they had no power to convey to those 
they taught. Necessarily they only taught others to 
believe like themselves. It is written of Jesus that His 



Arrested Species 361 

word was with power and moreover it is written that 
Jesus conveyed this power to those He taught. This is 
true, in a measure, of all science whether physical, 
natural or metaphysical. Another unfortunate feature 
of belief is that it has no reality ; no entity ; and therefore 
it cannot be contradicted. Two demonstrable forces, 
even though they are merely highly attenuated chemical 
action or visualized thought in the nature of probabilities 
are sufficiently cognizable and substantial to yield to 
superior power or logical analysis but belief being noth- 
ing more than a shadow cast upon the senses it is sub- 
ject to neither power nor analysis. 

The worst effect of belief is that it prevents investi- 
gation. If we believe, we can go no further. In belief 
there is nothing to investigate because we know. No 
progress can be made because we have gone as far as 
belief can take us. Belief closes to thought and investi- 
gation the leaden gates of intolerance and guards these 
gates with the flaming sword of bigotry. To believe in 
God precludes all possibility of ever, by scientific investi- 
gation, learning anything about Him. Likewise if we 
believe the material world was made in a period of time 
comprehensible to the senses we will never investigate 
its origin, growth and development. Besides, if we be- 
lieve that the mass of sensations in which fear and pain 
predominate constitutes man we will never separate these 
co-ordinated sensations from the senseless perfect man 
evolved in Principle. Moreover if our ideas of right 
and wrong continue to be what we believe we will con- 
tinue to torture those we love, harm those we would 
help, and kill those we would cure. Until we understand 
the correct relations of human beings in organized 



S62 Origin of Mental Species 

society as we now understand the correct relations of 
figures and demonstrated principles this tragedy will 
continue. 

The last statement implies the possibility, as a re- 
sult of the elimination of the word believe, of a perfect 
order of society. We use the word perfect, of course, 
in a relative sense. The oldest science known to man, 
the science of the relation of man to God ; the science of 
metaphysics, or religion as it is commonly known, has 
taught the possibility of a perfect order of society. An 
ideal relation of mankind here in earth has been the 
burden of the teachings of the Glorified prophets in time 
known to man. The youngest of all of the sciences, the 
science of the relations of mankind in organized society, 
i. e., political economy and ethics, teaches the possibility 
of a relatively perfect order of society here on earth. An 
ideal relation of mankind here in earth has been the 
burden of the teachings of the Inglorious prophets 
throughout their brief history. 

The metaphysical or religious school contends this 
perfection will come through God's revealing himself 
directly to mankind. The ethical school contends this 
perfection will come through inspired human thought. 
The self-determining democracies are the product of the 
ethical school while divine right, monarchy, ecclesiastical 
despotism, militarism with their attendant vices and 
arrested races are the product of the metaphysical 
school. We now come to the consideration of the mosi 
vital factor in the arrestment of species and shocking 
as it may appear that factor is Revelation. 

We have defined Revelation in this work as: "The 
realization through our pure Substance-self, of its rela- 



Arrested Species 363 

tion to the Absolute whereby communication with the 
Ultimate Element is established, independent of the 
physical senses as such." When this communication be- 
comes a fact the faculties which constitute the inherited 
and acquired traits of the thought-out civilized natural 
man cease to appropriate or adapt the Absolute Sub- 
stance and consequently the faculties begin to decay. 
When we remind ourselves that the evolution of mental 
species consists of the growth and development of facul- 
ties and moreover that the highest developed species con- 
sists of correlated faculties we perceive the dwarfing 
possibilities of life without the use of its faculties. We 
have called attention to the possibility of species being 
arrested when luxury has precluded the development of 
the faculties of self-preservation among animals. Be- 
sides it is the basic principle of this work that the 
struggle for existence causes unconscious demands to 
be niade on the Ultimate Substance whereby faculties 
are developed. Inversely when these demands cease the 
faculties cease to develop. Obviously when the faculties 
no longer develop the species becomes arrested. We have 
called attention to the possibility of species being arrest- 
ed through failure to develop the faculties as a result of 
belief. Believing requires no exercise of the faculties 
and necessarily there is no demand made on Substance 
out of which faculties are developed. There is, however, 
at all times sufficient struggle to keep the faculties alive 
to a minor degree. 

We are told- as an illustration of the process of the 
operation of revelation on human life to "Consider the 
lilies how they grow," but lilies do not grow in the sense 
that human beings compounded out of organized facul- 



364 Origin of Mental Species 

ties grow. Growth with reference to mankind signifies de- 
veloped faculties rather than the mere reproduction of or- 
ganism. We are told to "behold the fowls of the air : for 
they sow not, neither do they reap, nor gather into 
barns." As we have stated in the chapter on "Variation 
Under Domestication" this is all right in the natural 
world which lives and dies subject to its environment but 
in the thought-out world consisting of developed facul- 
ties which attempts to establish dominion over its envi- 
ronment it is obviously insufficient. A sparrow is nothing 
more than an instinctive adaptation to its environment 
and moreover develops no talents or faculties. In the 
chapter on "Variation Under Domestication" we have 
discussed the insufficiency of this species in a world of 
thought-out activities. Reduced to its last analysis this 
means that we are to give up the faculties and all that 
they have produced and become again mere instinctive 
creatures subject to the laws of natural environment. 
We have called attention to the tendency of democracies 
to keep mankind within the primitive. It is also undeni- 
able that religions have done the same thing. More- 
over, they have always opposed the class of reading and 
education that inculcates ideas of principle which are 
the basis of all scientific, mechanical, and ethical prog- 
ress. Religious cults that have established colonies of 
their own have generally been agricultural communities 
and have seldom risen above the natural thought-out 
mind. When they have practiced industry it has seldom 
grown and diversified. The inertia of the Orient is, 
when compared with the energy of the Occident, a com- 
parison odious to every intelligent man and woman. In 
vain have the monks and mystics sought in their sacred 



Airested Species 365 

books for a solution of the economical and ethical prob- 
lems of their peoples. Prophet has succeeded prophet 
and organization has succeeded organization only to go 
down under revolution or decay. jNIany of these organi- 
zations have become wealthy through plunder prompted 
by greed and avarice to die of self strangulation leaving 
in their wake naught but ignorance and poverty. Confu- 
cius, Buddha, Brahma, Jesus and Mahomet are most 
conspicuous among those known to history. China — a 
land of lost arts and an arrested race. India — where 
people go to seek wisdom said to be beyond the knowledge 
of the enlightened world. To what purpose is this knowl- 
edge, we ask, if the followers of these wise men are ig- 
norant of all useful arts, of all organizing faculties ; a 
nation of vassals, paupers and indolent princes. The Ro- 
man Empire absorbed successfully until it took over 
the Christian religion fresh from the lips of its prophet. 
Dogma and decay are its historical digest. Even the 
horrors of the Inquisition with all of their appalling 
suggestion have failed to awake the indolent mind of 
travelers sufficiently to ask why all of this happened. 
Turkey — Morocco ; not in the far past, but now we have 
these examples before us. It is useless to ask these ques- 
tions because the human mind blinded by belief will at 
once make an explanation satisfactory to itself. We 
only cite them for we know how futile is argument. 

No one has ever before attempted to explain this 
deplorable state of affairs from a scientific point of 
view. It has been the cause of much doubtful disputa- 
tion and men have accused, denounced, defied, denied and . 
died vainly trying to solve this riddle. The question 
still stands : If Spirit is only good, why is there so much 



366 Origin of Mental Si^ecies 

good allied with so much evil? Come with me where no 
philosopher has ever before had the temerity to go. 
Enter with me into the Revealed mind, the mind that is 
the Father of all life, and from that exalted station 
view the nations of the earth as the naturalists now 
look into the viscera of Infusoria. The Substance that 
you will behold there never has been and never will be 
seen through the physical senses nor through any device 
constructed out of their elements. Study the process 
of desymbolization as taught in this work. This will 
enable you to see something that human eyes never be- 
held and human hands never felt. You will see no vision 
and you will hear no voice. That is, none such as the 
senses see and hear. When you have seen Substance you 
will know and ever after recognize the Absolute Element 
which constitutes the actual life of all things. You will 
then, by contrast, perceive the process of the evolving 
phenomena with its co-ordinated development of psy- 
chical life. The psychical life you will perceive develop- 
ing faculties. These faculties you will apperceive 
developing higher faculties out of which evolve feeling, 
thinking and inspired minds. You will be able to trace 
them through all of their variations until they are suf- 
ficiently clarified to admit the light of Substance. This 
constitutes Revelation. Then you will behold the influ- 
ence of revealed Substance acting independently of the 
senses. When you behold this you see why beasts of the 
field and birds of the air are used to illustrate the influ- 
ence of Revealed Substance on mankind. You will see the 
enlightened and Christianly ethical man consisting of 
developed faculties dissolving and his noble faculties of 
reasoning and feeling disappearing. You will then dis- 



Arrested Species 367 

cern the operation of the depraved senses which accounts 
for the doctrine of total depravity. When the faculties 
have been destroyed nothing is left except the 'Beast' 
and the beastly propensities which know no feeling. You 
will then learn why savage man with undeveloped fac- 
ulties bums at the stake his unfortunate captive who has 
done him no injury. You wull also learn why priests 
of the holy orders and their atrophied followers gloried 
in the awful sufferings of their burning victims. You 
will see man arrested on his upward journey to ethical 
manhood through the destruction of his highly developed 
sense faculties and become a beast. 

Spirit persistently studied, as such, devitalizes the 
faculties wherein the humanities are born. The warfare 
of science and the humanities is well understood but when 
it is known that the same warfare exists between meta- 
physical science and the humanities the insufficiency of 
great religions will be understood. All scientific 
achievements without a socialized conscience are nothing 
more than luxuries. From this pinnacle of understand- 
ing the secret of the rise of infidel nations and the deca- 
dence of religious empires becomes knowledge. This 
knowledge will cause man to temper all zeal with wisdom. 
By exercising his faculties, he will, with the aid of the 
Light of Substance learn the secret of alchemy, the 
natural science of man and the ethics of organization. 
Instead of becoming arrested on the threshold of the 
world's desire man will continue to develop his faculties 
until he will understand the Natural Science of all things 
material through the Divine Science of all things spir- 
itual. 



CONCLUSION 

The prosaic conclusion of this work illustrates the 
difference between intellectual contemplation and human 
realization. But alas ! this is always the effect of the 
human or material on the Spiritual. Sophistry and 
rhetoric have no place in a work of this kind. Their 
influence is temporary and whatever is accomplished 
through them must be done over again. The beautiful 
in imagery is entertaining but it is transitory. Such 
beauty, however beautiful to the senses, does not com- 
pare with the beauty we discern when we contemplate 
ideas in their pure Substance. But what is infinitely 
more valuable is the influence of this method of contem- 
plating beauty on the mind of the student. By this 
method of contemplation we see beyond the nebulosity of 
matter the Substance which inspires life and intelligence. 

We have said it is our thesis that the study of health 
will produce health. The influence of the felt-out and 
thought-out minds would limit the thesis to the health 
of the physical body. Desymbolized^, it has reference 
to every activity with which mankind is concerned, 
whether physical, mental or institutional. A healthy 
body, a healthy mind, a healthy family relation, a 
healthy relation to mankind, a healthy government and 
a healthy relation between governments can exist only 
as we discern the principles of conduct necessary to the 
maintenance of these relations. This can be accom- 
plished only as we get rid of our comparative sense of 
right and wrong through the discernment of the im- 
368 



Conclusion 369 

material Principle which constitutes the exact science of 
all things. 

There is an Absolute knowledge within reach of man. 
Many men have seen it in a glass darkly. Many men 
have knowledge of it at the present time. Many are 
even now trying to express it. Those having no knowl- 
edge of the existence of such knowledge think these 
teachers are merely pitting human opinion against 
human opinion. Until those whom they address are 
developed to the point of perceiving this, words will fail 
to convince. This brings us to the realization of the 
fact that it is not argument, preaching or persuasion 
that the world needs. What is needed is a method of 
education to develop the faculties that make education 
possible. 

Not long since it was our privilege to hear Professor 
Snedden of Columbia University address an association 
of thousands of school teachers on the subject of edu- 
cation. His address was marvelously comprehensive and 
complete. I learned afterward that it had little effect 
on the minds of the teachers present. Professor Snedden 
anticipated this, for it was his thesis that "Some psy- 
chologist must discover for us this peculiar influence 
that makes education possible." What he wished to 
call their attention to was lacking in themselves ; hence 
his failure to reach them. 

We have contended that mortal life is the result 
of an unconscious adaptation of the invisible Substance 
which is the only real life. We have had before us for 
many months the last chapter in a work entitled "The 
Origin of the Earth," by Thomas Chrowder Chamber- 
lin of Chicago University. In this last chapter this 



370 Origin of Mental Species 

brave man has, without removing his scientific shoes, 
ventured upon the holy ground of the mystics where 
before the shoes of science were forbidden to tread. Day 
after day as I have studied more searchingly the possi- 
bilities he therein outlines have I been able, aided by 
the Light of revelation, to see what the writer perhaps 
has not. The first and second chapters of the Bible and 
this chapter by this courageous scientist have been al- 
most continually before the vision of my mind. Desym- 
bolization enabled me to see what the writer of the first 
chapter of Genesis saw. Having seen this I was free to 
contemplate the evolution of matter and its activities 
apart from the pure processes of the Absolute described 
in the first chapter of Genesis. 

Here our work must begin if we are to be free from 
the conjecture and speculation that have always attended 
the study of mental activities. By beginning at the 
emergence of mental activity, compounded out of the 
integration and interdependence of lithosphere, hydro- 
sphere and atmosphere and equipped with an under- 
standing of its relation to the ultimate Substance we will 
grow in our knowledge of the natural development of the 
human mind under the influence of the invisible Sub- 
stance. By this method we will be able to trace the 
chemical activities, which have been mistaken for mind, 
through their processes of development and gradual 
purification and behold their first feeble conscious grasp 
of the Substance which conducts man into the realm 
of the inspired activities to blend ultimately through 
revelation with the Holy Ghost and disappear in this 
light that dissolves human imagery, for "there is no 
night there." 



